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WORKS OF DR. JAMES PORTER. 



Chart of Life, - - - - - - $0 60 

Christianity Demonstrated by Experience, 1 50 

Compendium of Methodism, - - - 1 35 

Comprehensive History of Methodism, - 1 20 
Helps to Official Members of the Methodist 

Episcopal Church, - 60 

Hints to Self-Educated Ministers, - 1 25 

Revivals of Religion, ----- 90 

The True Evangelist, 50 

Self-Reliance Encouraged, - 90 

Camp Meetings — Their History, - 25 



WORKS OF DR. DANIEL DORCHESTER. 

Christianity in the United States, - - $3 50 

Problem of Religious Progress, - 2 75 

Romanism vs. the Public School System, - 1 00 

Why of Methodism, ----- 60 

Christianity Vindicated by Its Enemies, - 75 



Compendium 

OF Methodism 

EMBRACING 

THE HISTORY AND PRESENT CONDITION OF ITS VARI- 
OUS BRANCHES IN ALL COUNTRIES, WITH A DE- 
FENCE OF ITS DOCTRINAL, GOVERNMENTAL, 
AND PRUDENTIAL PECULIARITIES 




Rev. JAMES PORTER, D.D. 

REVISED BY 

DANIEL DORCHESTER, D.D. 





Eaton & Mains Press, 
150 Fifth Avenue, New York. 



PREFACE. 



In offering this volume to his Wesleyan brethren, the author 
deems it appropriate to mention some of the considerations that 
have influenced him in its publication. One is, that many of the 
difficulties which have occurred in the church owe their existence 
to misapprehension. Most of the attempts at revolution are attrib- 
utable to this cause. Had the reformers been better acquainted 
with the various church arrangements of different sects, and 
especially of their own, they would have remained quiet and 
useful members. But they imagined evils that never existed, and 
conceived beautiful schemes, that, in their opinion, would open a 
better era ; not knowing that similar experiments had repeatedly 
proved unsuccessful in abler hands. Besides, many fail to work 
our plan as effectually as they might, for the want of a proper 
understanding and appreciation of it. And to this we may add, 
that much of the prejudice of other sects against us is attributable 
to the same general cause. They have no just conception either 
of our system or their own, and know little of our operations or 
success. 

The object of the writer has been to adapt himself to this state 
of things, and present a view of the whole subject, sufficiently full 
and comprehensive to supply the information necessary, in a single 
volume of moderate size and expense. If he has succeeded as he 
intended, the thousands of young people who annually join us on 
trial, will be able, by reading it, to get quite an idea of our his- 
tory, doctrines, government, and prudential economy, — the points 
of difference among Methodists, — and the grounds of their dis- 
sent from older denominations. Thus they will be prepared, on 

3 



4 



PREFACE. 



graduating to full connection, to give a reason for their preference, 
and to maintain our peculiarities against the popular prejudices 
with which they may be assailed. Should other sects happen to 
read it, we trust it may rectify their misconceptions, and lead to 
that charitable consideration of our claims to which we are entitled. 

The materials for the work have been gathered from the most 
authentic sources. We have derived particular assistance from 
the Life of Mr. Wesley, and his Works ; Grrinnod's Compendium ; 
Dr. Bangs' " History of the M. E. Church,' ' and " Original 
Church of Christ," and Stevens' " Church Polity." For the 
statistics we are considerably indebted to Rev. William Butler, 
author of " The Land of the Veda," recently issued. They have 
cost us great labor and perplexity, but we are quite sure that 
they form the most perfect exhibit of Methodism ever published. 
There is, however, a little disparity between the tabular views on 
page 194 and some of the numbers given in the preceding pages. 
This is attributable to the fact that the table was the last thing 
stereotyped, and gives the statistics for 1874 in the cases referred 
to, instead of those for 1873. The chapter of official decisions 
has been transcribed from books, periodicals, conference journals, 
and private manuscripts. Our aim has been to portray Methodism 
in its true character and relations — not to mend it. However 
successful the effort may prove, it cannot exceed the author's high 
sense of the intrinsic excellence of the system, or of the obliga- 
tions of society to it for the civil and religious privileges it enjoys. 

Finally, we commend the work to the kind examination of all 
Methodists. Please to read it carefully, and lend it to your prej- 
udiced neighbors. It may correct some of their errors, and pr> 
mote better feelings. If any are thinking to leave us, and enter 
into other church relations, it may lead them to inquire where they 
are more needed, or can be more useful. May the divine presence 
accompany it, and make it the instrument of good to many souls. 

THE AUTHOR. 



CONTENTS. 



PAGE 

Introduction to Edition of 1897 7 

PAET FIEST. 

HISTORICAL SKETCH OF METHODISM FROM ITS RISE TO THE 
PRESENT TIME. 

CHAP. 

I. — The Origin of Methodist Societies 13 

II. — Early Progress of Methodism, giving the Origin of Several of 

its Peculiarities ' 31 

III. — The First Conference, with the Trials and Success that Followed. 61 

IV. — The Calvinistic Controversy, the Deed of Settlement, and Mr. 

Wesley's Standing in the Country 76 

Y. — Difficulties about the Sacraments, " Plan of Pacification," and 

Missionary Operations 88 

VI. — Wesleyan Schools and Funds 100 

VII. — Secessions from the Wesleyan Connection — Their Principles, 

History, and Present Condition 113 

VIII. — Origin of Methodism in America 126 

IX. — The First General Conference, with Numerous Historical 

Events which Occurred Previous to 1820 13Y 

X. — New Movements, Legislation, &c. 152 

XI. — Boards, Publication, Missionary, Sunday School, Education, &c. 165 

XII. — Defections, Schisms, Fraternal Relations, &c 186 

XIII. — The Remarkable Success of Methodism , 198 

PAET SECOND. 

DOCTRINAL VIEWS OF METHODISTS, AS DISTINGUISHED FROM 
THOSE OF OTHER DENOMINATIONS. 

I. — Points of Agreement 211 

II. — The Character and History of Certain Sentiments with which 

Methodists have been Most in Collision 224 



6 



CONTENTS. 



CHAP. PAGE 

III. — Predestination 241 

IV. — Free Grace and Free Will 252 

V. — The New Birth, with its Means and Manifestations 261 

VI. — Christian Perfection 212 

VII. — "Perseverance of the Saints" 288 

VIII.— The Sacraments 300 

PAET THIRD. 

OF GOVERNMENT, PARTICULARLY THAT OF THE METHOD- 
IST EPISCOPAL CHURCH. 

I.— A General Exhibit of Different Systems 309 

II. — The Government of the Methodist Episcopal Church — Its 

Officers and Judicatories 320 

III. — Methodist Episcopacy, both Scriptural and Wesleyan. 339 

IV. — Methodist Episcopacy, with its Powers and Appendages, Nec- 

essary to Itinerancy 360 

V. — The Government of the Methodist Episcopal Church Well Bal- 
anced — Its Dangers and Securities 379 

VI. — The Government of the Methodist Episcopal Church Contrasted 

with Other Systems 401 

VII. — Disciplinary Questions Officially Decided 423 



PAET FOUKTH. 

PRUDENTIAL ARRANGEMENTS PECULIAR TO DIFFERENT SECTS 



OF WESLEYANS. 

I. — Manner of Receiving Members ... 442 

II. — Lay Preachers and our Style of Preaching Defended 448 

III. — Itinerancy both " Lawful and Expedient " 456 

IV. — Distinctive Social Meetings Vindicated 473 

V. — Camp Meetings — Objections to them Answered, and the 

Grounds of their Defence Stated 483 

VI. — Forms of Worship and Modes of Usefulness Not Generally 

Maintained by Other Denominations 495 

VII. — Miscellaneous Peculiarities, embracing our General Appear- 

ance, Dress, Audible Responses, &c 512 

Index o 517 



INTRODUCTION TO EDITION OF 1897. 



A historical review of American Methodism in its prac- 
tical methods shows its capabilities for continued and 
increased usefulness. In its essential doctrines it remains 
unchanged; but its methods have steadily improved, and 
it possesses the additional responsibility which comes from 
greatly increased financial resources and greatly aug- 
mented moral and social strength. Our people, from being 
originally the poorest in the land, have become the wealth- 
iest in their aggregate resources. We have few million- 
aires, but we have a great mass of people of large average 
competence. The multitude of Methodists occupying high 
official positions in the States and in the nation is another 
element of influence which brings us under weighty re- 
sponsibility to God for the moral welfare of the nation. 
The full consecration of our wealth and of our public and 
social influence is one of our present urgent obligations. 

No intelligent Methodist can ignore the fact, whether he 
has hitherto recognized it or not, that he stands charged 
before God with high civic duties, which he is called upon 
to discharge during the present generation. It becomes 
us to study how to make the influence we shall exert ad- 
equate to the real necessities of the country. How we can 
meet the immensely enlarged moral wants of our fast- 
increasing population is a grave question for us to consider. 
The rapid growth of which we often boast is one of our 
perils ; it may be too rapid to be healthful, and thus be- 
come a severe test of both our liberties and our religion. 
Restrain this growth of population we cannot ; it has a 



8 



INTRODUCTION. 



momentum which is destined to continue and to bear down 
and overleap all ordinary obstructions. From the nature 
of the case the population of each decade must provide for 
that of the succeeding decades ; and the law of proportion 
will fail unless, under our rapid advances, the religious 
bodies of the land, to whom the moral and religious cult- 
ure of the people is confided by Providence, make special 
and ample provision for it. 

A mighty exodus of European ignorance and vice has 
been turned toward our shores — wave overtopping wave- 
rolling in upon us, so that the danger oft assumes a start- 
ling aspect. We are about to inaugurate a new century. 
What an exigency ! How full of sublimity as well as of 
urgency; vast in opportunities as well as in perils! How 
grand the arena upon which Providence thrusts us forth! 
What a continent is this on which we dwell, " bounded in 
its distant independence by the Atlantic, the Pacific, the 
great tropic Gulf, and the Arctic ! Here, away from the 
traditional governments and faiths, and other antiquated 
checks of the Old World, our nation is to play its great 
drama of destiny— a destiny which may make us in fifty 
years as potential as all Europe, and even more potential, 
if we are faithful to God, in all moral, religious, and polit- 
ical respects." What an idea would it be, that of all Europe 
consolidated into one mighty untrammeled commonwealth 
of the highest liberty, religious enlightenment, and indus- 
trial development — and this mighty revolution to be com- 
pleted in less than fifty years ! Who would credit its 
conception? Yet our republic will in that time more than 
realize this stupendous idea, if its political and moral in- 
tegrity be not sacrificed. 

According to the plainest principles of human account- 
ability, Methodism before God is charged with a greater 
responsibility toward the accomplishment of these be- 
neficent ends than any other religious communion. 



INTRODUCTION. 



9 



Her 5,830,504 communicants (all branches) and almost 
18,000,000 adherents and members combined constitute 
two sevenths of the total population. And what a history 
has Methodism back of her present; how full of regener- 
ating, transforming power, of revival life, of energy little 
short of miraculous, to inspire us to the highest and purest 
living and the most heroic endeavor ! Let there be a con- 
secrated girding for the exigencies of the coming century, 
and then there will be " giants in those days." 

If Methodism has dangers in its future the germs lie 
within itself; not in external foes or circumstances so 
much as in its organization, its spirit, and its administra- 
tion. Her greatest perils lie in the sources of her greatest 
power. 

Methodism is not a creation of modern times, but a res- 
urrection. Antedating Romanism by centuries, it is orig- 
inal, apostolic, and divine, the furthest removed from 
Rome, standing in antagonism to formalism, legalism, and 
tyranny. Its sweetest and mightiest inspirations have 
been derived, not from councils or conferences or bishops 
or popes, but from Him who was in the beginning. It has 
an unbroken succession, with the currents in the heavens, 
which in all ages have sent their showers of blessing upon 
the true followers of Christ. 

Methodism means revival ; for it is a revival of apos- 
tolic Christianity — a revival of dead or dying churches. 
It is itself a quickening, and its function is to quicken. 
With this continuity of purpose there come special seasons 
of upheavals, from the profound depths of faith and love 
and zeal, renewing the Pentecostal glories. It has been 
well said, "When Methodism ceases to be a revival 
Church let a great grave be made ready, and let neither 
memorial nor monument mark the place." 

But it is the true revival which Methodism exalts, not 
the products of shrewd devices and cunning eccentricities. 



10 



INTRODUCTION. 



Its flames are not fanned from false fires, "the superficial 
and disastrous work of professional religious empirics." 

Under date of March 16, 1748, John Wesley wrote in 
his Journal: "I inquired into the state of the society. Most 
pompous accounts had been sent me from time to time of 
great numbers that were added to it ; so that I confidently 
expected to find therein six or seven hundred members. 
And how is the real fact ? I left three hundred and ninety- 
four members ; and I doubt if there are now three hundred 
and ninety-six. Let this be a warning to us all how we 
give in to that hateful custom of painting things beyond 
the life." 

In a circle of cultivated and refined people, Methodism 
began its work ; but her credentials were divine, self- 
authenticating, and effective. She carried conviction by 
her spirit, her moral transformations, and by her success. 
Her creed was vitalized by rich personal experience ; and 
woe to Methodism when this divine attestation ceases! 

Methodism practically restored to the Church the primi- 
tive priesthood of believers and trained her laity to re- 
ligious activity. We must not forget the important part 
which the lay service has rendered in Methodism— that it 
has the divine seal upon it to such a degree that to hence- 
forth ignore it or minimize it would fatally paralyze our 
future. 

Very high encomiums have been pronounced upon Meth- 
odism. Dr. Philip Schaff * said : " Methodism is the young- 
est and yet numerically the strongest of the larger Prot- 
estant bodies in America. * * * It has made the Arminian 
creed a converting agency, and given it practical power 
such as it never had before. It is a well-organized^ army 
of conquest against the flesh, the world, and the devil." 

Rev. Robert Baird, D.D., said: "It is the most powerful 
element in the religious prosperity of the United States, as 
* Before the Evangelical Alliance in Basle in 1879. 



INTRODUCTION. 



11 



well as one of the firmest pillars of our civil and religious 
institutions." 

An unfriendly writer in the Christian Quarterly* said: 
" On the whole, the Methodist Church will be seen to be a 
great organization, moving on the world for definite and 
powerful results, striking where there is most to be done. 
* * * It converts for all the other Churches. * * * But 
notwithstanding it supplies all the other Churches, it still 
keeps itself larger than any of the rest and increases at a 
faster rate." 

At the Centennial Methodist Conference in Baltimore in 
1884 one of our leading ministers f said: "The late Arch- 
bishop Spalding, with whom I had a valued acquaintance, 
made to me personally this very remarkable statement, that 
the only sect that Roman Catholicism feared was organized 
Methodism ; and this fear, he said, was based upon its ag- 
gressive zeal and its hearty and simple presentation of 
truth to the common people, without making any preten- 
tious claims to apostolic successorship or offensive assertion 
of being the Church. He greatly feared the influence of 
Methodism upon the second and third generations of im- 
ported Romanists, provided a free school system should 
become enforced; and the Methodists, being the most nu- 
merous and favoring the system, increased his solicitude. 
And he also confessed that the spirit and liberty of Meth- 
odism had aroused the Roman Catholic laity in this coun- 
try to a desire for greater power in the temporalities of 
the Church." 

Shall we remain worthy of such encomiums ? 

The bishops J say: " The polity and administrative rules 
have from time to time been modified to meet changing 
conditions and opportunities, but it remains unchanged in 

* Article on " Our Representative Religions." 
t Rev. James M. King, D.D. 
% Discipline, 1896, pp. 15, 16. 



12 



INTRODUCTION. 



doctrine and in ministerial offices. Coeval with the republic, 
it has expanded with it and ministered to its moral and 
religious life. At this date (1896) its communicants, not 
including adherents, number more than two and three 
quarter millions. Other Methodist Churches, derived from 
the original root, flourish by its side. Obviously its found- 
ers were wise and godly men, fulfilling the purpose of the 
great Head of the Church. 

" It has always believed that the only infallible proof of 
the legitimacy of any branch of the Christian Church is in 
its ability to seek and to save the lost, and to disseminate 
the Pentecostal spirit and life. Its chief stress has ever 
been laid, not upon forms, but upon the essentials of 
religion. * * * 

" The sole object of the rules, regulations, and usages 
of the Methodist Episcopal Church is that it may fulfill to 
the end of time its original divine vocation, as a leader in 
evangelization, in all true reforms, and in the promotion of 
paternal relations among all branches of the one Church of 
Jesus Christ with whom it is a co-worker in the spiritual 
conquest of the world for the Son of God." 

Note.— The revision effected in this edition pertains almost exclusively to dis- 
ciplinary changes and recent historical facts. The original and able argument of 
the author, though sometimes made obsolete by the course of events, is retained 
unchanged. 

Daniel Dorchester. 
Melrose, Mass., October 1, 1897. 



PART FIRST. 



HISTORICAL SKETCH OF METHODISM FROM ITS 
RISE TO THE PRESENT TIME. 



CHAPTER L 

THE ORIGIN OF METHODIST SOCIETIES. 

The Rev. John Wesley, the distinguished founder of 
Methodism, was born at Epworth, in England, in the year 
of our Lord 1703, 0. S. If others have been more fortu- 
nate in respect to the secular wealth and honor of their 
pedigree, few have had equal facilities for a thorough educa- 
tion. His father, Rev. Samuel Wesley, was a man of great 
practical wisdom and piety, and spared no pains to train his 
children for the highest attainments in knowledge and 
virtue. His mother, Susannah Wesley, was a woman of 
extraordinary worth. She was the daughter of Dr. Samuel 
Annesley, and inherited much of his genius. Her educa- 
tion, and deep concern for the welfare of her children, 
endowed her with superior qualifications to fit them for 
distinction in the ranks of usefulness and honor. 

United in piety and solicitude for the proper training of 
their offspring, these parents early impressed them with senti- 
ments of reverence for the Author of their being. At the 
age of eleven John was placed under that eminent scholar, 
Dr. Walker, Principal of the Charter-house School. Here 



14 



COMPENDIUM OF METHODISM. 



he had some rather severe experience, though a favorite with 
his tutors ; but such was his application, at the age of six- 
teen, he was elected to Christ's Church, Oxford. Here he 
was placed under Dr. Wigan, a gentleman of great classical 
knowledge, and pursued his studies with much energy. His 
natural temper, it is said, was gay and sprightly, with a 
turn for wit and humor. Mr. Babcock observes of him, 
that " when he was about twenty-one years of age he 
appeared the very sensible and acute theologian, — a young 
fellow of the finest classical taste, of the most liberal and 
manly sentiments. His perfect knowledge of the classics 
gave a smooth polish to his wit, and an air of superior 
elegance to all his compositions." 

Being about tc enter into deacon's orders, his attention 
was called to the nature and importance of the work, and 
the motives and qualifications necessary to its successful 
prosecution. Keflection led to some just perception of the 
magnitude of the undertaking, and that to farther investi- 
gation. He now began to study divinity with a new zest, 
and became more anxious than ever to enter into orders. 
Some of the books that occupied his attention were among 
the most spiritual and heart-searching of the age, such as 
" The Imitation of Christ" by Kempis, and Bishop Tay- 
lor's " Rules of Holy Living and Dying" These made a 
deep impression, and aroused his whole soul to the subject. 
If Kempis and Taylor were right, he was wrong. In his 
extremity, like a true son, not spoilt by a college course, he 
wrote to his parents, stating his difficulties, and received 
very able and interesting responses from each of them. 
This correspondence drew out the best thoughts of both 
pupil and teachers ; but while it indicates deep interest in 
the subject of religion generally, it betrays a want of knowl- 
edge and experience in salvation by faith. 



ORIGIN OF METHODIST SOCIETIES. 



15 



Having fully prepared himself for the holy office, accord- 
ing to the standard of the age, he was ordained deacon on 
the 19th of September, 1725, by Dr. Potter, then Bishop 
of Oxford. This only increased his interest in the study 
of divinity and the classics, and such became his standing 
for character and learning that, on the 17th of March, 
1726, he was elected Fellow of Lincoln College, an appoint- 
ment of no inconsiderable honor or profit, and one that was 
not without its influence on the work for which Providence 
was preparing the way. 

The following summer he spent at Epworth and Wroote, 
reading prayers, preaching twice on the Sabbath, and other- 
wise assisting his father in the various duties of his parish. 
This situation was highly favorable to his interests, not only 
as it gave him an opportunity to cultivate the pastoral office 
under the paternal tuition of an experienced master, but to 
mature his knowledge of experimental and practical theology 
by frequent conversations with his esteemed parents, which he 
did not fail to improve. On the 21st of September he returned 
to Oxford, and was soon chosen Greek Lecturer and Mode- 
rator of the classes, though but little more than twenty-three 
years of age, and not yet advanced to the Master's degree. 

His advancement in religious tendencies was not less 
marked. Writing to his mother about this time, he says : 
" The conversation of one or two persons whom you may 
have heard me speak of (I hope never without gratitude) 
first took off my relish for most other pleasures, so far that I 
despised them in comparison of that. I have since proceeded 
a step farther, to slight them absolutely. And I am so 
little at present in love with even company, the most elegant 
entertainment next to books, that, unless the persons have a 
religious turn of thought, I am much better pleased without 

them. 1 think it is the settled temper of mv soul, that ] 

2 



COMPENDIUM OF METHODISM. 



should prefer, at least for some time, such retirement as 
would seclude me from all the world, to the station I am 
now in. Not that this is by any means unpleasant to me, 
but I imagine it would be more improving to be in a place 
where I might confirm or implant in my mind what habits I 
would, without interruption, before the flexibility of youth is 
over." 

How to dispose of himself in accordance with these 
predilections was not easy to determine. He first thought 
of a school in Yorkshire, which fell into the hands of another 
who stepped in before him. His father, having two livings, 
and not finding it convenient to obtain an assistant to his 
mind, now invited him to become his curate, which he did. 
In July, 1728, he was inducted into the office of priest, and 
soon after left his curacy at the call of the rector of his 
college, and returned to Oxford. Here he found his brother 
Charles standing vigorously up against the tide of infidelity 
which was setting in upon the students on all sides, and 
united with him in the pursuit of learning, and in doing 
good. Besides attending to the duties of his office, he 
became tutor to various pupils placed under his care, and 
labored assiduously for their welfare. His address to the 
tutors of the university indicates the objects and spirit of his 
endeavors. " Ye venerable men," said he, " who are more 
especially called to form the tender minds of youth, to dispel 
thence the shades of ignorance and error, and train them 
up to be wise unto salvation ; are you filled with the Holy 
Ghost? With all those fruits of the Spirit which your 
important office so indispensably requires ? Is your hear t 
whole with God ? Full of love and zeal to set up his king- 
dom on earth? Do you continually remind those under 
your care that the one rational end of all our studies is to 
know, love, and serve the only true God, and Jesus Christ 



ORIGIN OF METHODIST SOCIETIES. 



17 



whom he hath sent ? Do you inculcate upon them, day by 
day, that love alone never faileth ? Whereas, ' whether 
there be tongues, they shall fail,' or philosophical knowledge, 
4 it shall vanish away ; ' and that without love all learning 
is splendid ignorance, pompous folly, vexation of spirit ? 
Has all you teach an actual tendency to the love of God, 
and all mankind for his sake ? Have you an eye to this end 
in whatsoever you prescribe touching the kind, the manner, 
and the measure of their studies ; desiring and laboring that 
wherever the lot of these young soldiers of Christ is cast 
they may be so many burning and shining lights, adorning 
the gospel of Christ in all things ? And permit me to ask, 
do you put forth all your strength in the vast work you have 
undertaken ? Do you labor herein with all your might ? 
Exerting every faculty of the soul? Using every talent 
which God hath lent you, and that to the uttermost of your 
power ? " 

The process by which his mind had reached this intensity 
of religious devotion is best stated in his own words, which 
are as follows : " In the year 1725, being in the twenty- 
third year of my age, I met with Bishop Taylor's ' Mules 
and Exercises of Holy Living and Dying? In reading 
several parts of this book, I was exceedingly affected with 
that part in particular which relates to 'purity of intention. 
Instantly I resolved to dedicate all my life to God : all my 
thoughts, and words, and actions: being thoroughly con- 
vinced there was no medium, but that every part of my life 
must either be a sacrifice to God, or to myself, that is, in 
effect, to the devil. 

"In the year 1726 I met with 'Kern/pis' 8 Christian 
Pattern.'* The nature and extent of inward religion, the 
religion of the heart, now appeared to me in a stronger 
light than ever it had done before. I saw that giving 



18 



COMPENDIUM OF METHODISM. 



even all my life to God, would profit me nothing, unless I 
gave my heart, yea, all my heart, to him. I saw that sim- 
plicity of intention, and purity of affection, one design in all 
we speak or do, and one desire, ruling ail our tempers, are 
indeed the wings of the soul, without which we can never 
ascend to the mount of God. 

" A year or two after, Mr. Law's 6 Cliristian Perfection 9 
and 6 Serious Call 9 were put into my hands. These con- 
vinced me more than ever of the absolute impossibility of 
being half a Christian. And I determined through his 
grace to be all devoted to God, to give him all my soul, my 
body, and my substance. In 1729 I began not only to 
read, but to study the Bible, as the one, the only, standard 
of truth, and the only model of pure religion. Hence I 
saw, in a clearer light, the indispensable necessity of having 
the mind which was in Christ, and of walking as Christ also 
walked ; even of having, not some part only, but all the 
mind which was in him, and of walking as he walked, not 
only in many, or in most respects, but in all things. And 
this was the light wherein at this time I generally consid- 
ered religion, as a uniform following of Christ, an entire 
inward and outward conformity to our Master.' 5 

Under these convictions he entered more fully into the 
work of God. Conversing with his brother Charles, after- 
wards with Mr. Morgan, Mr. Hervey, (one of his pupils, 
and author of the Meditations,) Mr. Whitefield, and others, 
they agreed to meet and read divinity on Sunday evenings. 
The next summer they began to visit the prisoners in the 
Castle, and the sick and poor in the town. By degrees 
their meetings assumed a more religious character, and em- 
braced in their exercises the careful examination of the 
Greek Testament, and close personal conversation on the 
deep things of God. To these means of spiritual improve- 



ORIGIN OF METHODIST SOCIETIES. 



19 



ment they added the observance of the Wednesday and 
Friday fasts, and the weekly sacrament. They were fif- 
teen in number, and, as Mr. Wesley observed, " all of one 
heart and mind" 

Such a spectacle could but attract attention, especially 
as religion was in a low state ; there being little of it in the 
community, except the form, and scarcely enough of that to 
meet the claims of the municipal law, or the rules of the 
University. Every one spake of the young men according 
to his particular fancy ; some well, some ill. A rude youth, 
of Christ's Church, observing the exact regularity of their 
lives and studies, characterized them as " a new set of 
Methodists" in allusion to a class of ancient physicians dis- 
tinguished by that name. The same spirit of reproach 
which suggested the title gave it popularity, and immortal- 
ized the young men it designed to crush. Taking no offence 
at any thing, and, withal, perceiving that their new cogno- 
men expressed in a word exactly what they would be in life 
and godliness, they responded to it in all cheerfulness, as 
their successors have done, hoping never to dishonor it by 
the least departure from the ways of well-doing. 

The history of this little company is full of interest, and 
may be found detailed in " Moore's Life of Wesley." It 
is a checkered page, exposing the enmity of the carnal 
mind, and illustrating the truth of the declaration, " all that 
will live godly in Christ Jesus shall suffer persecution ; 99 
but not more fully than it confirms the encouraging an- 
nouncement of the Holy Spirit, "He that goeth forth and 
weepeth, bearing precious seed, shall doubtless come again 
with rejoicing, bringing his sheaves with him." The con- 
flict was severe, but they succeeded. Many were benefited 
by their endeavors, and they received a hundred fold in dis- 
cipline for the more difficult achievements of coming days. 



20 



COMPENDIUM OF METHODISM. 



Mr. Wesley was the master spirit of the band. His absence 
from Oxford, only for a few weeks, was attended with serious 
consequences in several instances, which compelled him to 
see the importance of his presence to its growing interests. 
Hence, when urged to accept his declining father's place at 
Epworth, a sense of duty required him to resist, and still 
cleave to his pupils and the little society with which he was 
surrounded. 

But he had only escaped the importunities of his friends, 
by the assignment of the Epworth living to another, when 
he was designated as the most suitable person to come over 
to the Georgia Colony, as a missionary, both to the colonists 
and the Indians. Whether he ought to accept this call was 
too grave a question to settle hastily. Therefore he took 
time to consider, and immediately wrote to his mother and 
other friends, as he was wont to do on all questions of mag- 
nitude. His mother replied in these memorable words : 
" Had I twenty sons, I should rejoice that they were all so 
employed, though I should never see them more." His 
brother Samuel acquiesced in the measure, as did his eldest 
sister, and some others ; but still he hesitated. At length, 
however, after reasonable deliberation, he determined to 
leave Oxford and go to America. His brother Charles sig- 
nifying his willingness to accompany him, arrangements were 
made for that purpose, and they commenced their voyage 
about the middle of October, 1735. " Not to avoid want," 
says Mr. John Wesley, " God having given us plenty of 
temporal blessings ; nor to gain the dung and dross of riches 
and honor ; but singly this, to save cur souls, and to live 
wholly to the glory of God." 

Their labors in Georgia were not as successful as they 
anticipated, particularly among the Indians, and their con- 
flicts and sufferings were considerable. But they made the 



ORIGIN OF METHODIST SOCIETIES. 



21 



oest of every thing for almost one year and niie months, 
and returned to England wiser and better men than when 
they left. Anxious as Mr. Wesley had been to be wholly 
the Lord's, profound as he was in divinity, and scrupulously 
as he had lived in all godliness, and honesty, he was ignorant 
and inexperienced in justification by faith, and the renewing 
of the Holy Ghost. He had worked and suffered for salva- 
tion, but had not believed with a heart unto righteousness- 
He hoped that he was a Christian, but had no joyful assur- 
ance of it, and therefore was more of a servant than a son 
of Goi, and was influenced more by fear than love. And 
yet, according to the prevailing theology of the day, in its 
brightest and purest aspects, he lacked nothing but con- 
tinuance in well doing to ensure him the highest enjoy- 
ments of religion here, and an inheritance with the saints 
hereafter. 

But light awaited him, as it does every diligent and hon- 
est inquirer after truth, and its revelation to his heart was 
the chief advantage of his mission to America. But this 
was reflected through a medium that human wisdom would 
not have suggested, yet in admirable accordance with the 
simplicity of the divine plan of humbling the pride of man, 
and of securing all the glory of his salvation to Him to 
whom it rightfully belongs. 

When he embarked for Georgia, he found twenty-six Ger- 
mans on board, all members of the Moravian Church, and 
deeply experienced in the things of God. Observing their 
Christian deportment, Mr. Wesley set himself to learn the 
German language, that he might converse with them. The 
existence of fear in his own heart, and the exhibition of 
peculiar graces in the Moravians, gave him much trouble. 
Referring to them, he said : "I had long observed the 
great seriousness of their behavior. Of their humility 



22 COMPENDIUM Of METHODISM. 

they had given a continual proof, by performing those ser* 
vile offices for the other passengers which none of the Eng. 
lish would undertake, for which they desired, and would 
receive, no pay, saying, 6 It was good for their proud hearts, 
and their loving Saviour had done more for them.' And 
every day had given them occasion of showing a meekness 
which no injury could move. If they were pushed, struck, 
or thrown down, they rose again and went away, but no 
complaint was found in their mouths. There was now an 
opportunity of trying whether they were delivered from the 
spirit of fear, as well as from that of pride, anger, and 
revenge. In the midst of the Psalm wherewith their ser- 
vice began the sea broke over, split the mainsail in pieces, 
covered the ship, and poured in between the decks as if the 
great deep had already swallowed us up. A terrible 
screaming began among the English. The Germans calmly 
sung bn. I asked one of them afterwards, 6 Was you not 
afraid ? ' He answered, ' I thank God, no.' I asked, 6 But 
were not your women and children afraid ? ' He mildly 
replied, 6 No ; our women and children are not afraid to 
die.' " 

The result of all his study and observation during his 
absence, on his own heart, is stated in his journal. Jan. 8, 
1738, he wrote : " By the most infallible of proofs, inward 
feeling, I am convinced, 1. Of unbelief ; having no such 
faith in Christ as will prevent my heart from being trou- 
bled. 2. Of pride, throughout my past life, inasmuch as 
I thought I had what I find I have not. 3. Of gross 
irrecollection ; inasmuch as in a storm I cry to God every 
moment, in a calm not. 4. Of levity and luxuriancy of 
spirit ; appearing by my speaking words not tending to 
edify ; but most, by the manner of my speaking of my ene- 
mies. Lord, save, or I perish ! Save me, 1. By such a 



ORIGIN OP METHODIST SOCIETIES. 



23 



faith as implies peace in life and death. 2. By such hunul 
ity as may fill my heart from this hour forever with a pierc- 
ing, uninterrupted sense, that hitherto I have done nothing. 
3. By such a recollection as may enable me to cry to thee 
every moment. 4. By steadiness, seriousness, sobriety of 
spirits, avoiding, as fire, every word that tendethnot to edify > 
and never speaking of any who oppose me, or sin against 
God, without all my own sins set in array before my face." 

A few days after, as he was neanng the English shore, 
he wrote : "I went to America to convert the Indians ; but 
! who shall convert me ? Who is he that will deliver me 
from this evil heart of unbelief? I have a fair summer 
religion ; I can talk well, nay, and believe myself while no 
danger is near ; but let death look me in the face, and my 
spirit is troubled. Nor can I say, ' to die is gain. 9 

4 1 have a sin of fear, that when I've spun 
My last thread, I shall perish on the shore.' " 

On arriving home, and reviewing his whole life in the 
light of divine truth, and the developments of Christian 
experience he had observed in his German friends, he wrote 
again : " And now, it is upwards of two years since I left 
my native country, in order to teach the Georgian Indians 
the nature of Christianity ; but what have I learned myself in 
the meantime ? Why, what I least of all suspected, that I, 
who went to America to convert others, was never converted 
myself. I am not mad, though I thus speak ; but speak 
the words of truth and soberness ; if haply some of those 
who still dream may awake, and see that as I am so are 
they. Are they read in philosophy ? So am L In ancient 
or modern tongues ? So was I also. Are they versed in 
the science of divinity ? I too have studied it many years. 
Can they talk fluently upon spiritual things ? The very 



24 



COMPENDIUM OP METHODISM. 



same I could do. Are they plenteous in alms? Behold, 1 
give all my goods to feed the poor. Do they give of their 
labor as well as of their substance ? I have labored more 
abundantly than they all. Are they willing to suffer for 
their brethren ? I have thrown up my friends, reputation, 
ease, country : I have put my life in my hand, wandering 
into strange lands ; I have given my body to be devoured 
of the deep, parched up with heat, consumed by toil and 
weariness, or whatsoever God shall please to bring upon me. 
But does all this (be it more or less, it matters not) make 
me acceptable to God ? Does all I ever did, or can know, 
say, give, do, or suffer, justify me in his sight? Yea, or 
the constant use of all the means of grace ? (which, never 
theless, is meet, right, and our bounden duty,) or that I 
am, as touching outward righteousness, blameless ? Or, (to 
come closer yet,) the having a rational conviction of all the 
truths of Christianity ? Does all this give me a claim to 
the holy, heavenly, divine character of a Christian ? By no 
means. If the oracles of God be true, if we are still to 
abide by the law and the testimony, all these things, though 
when ennobled by faith in Christ they are holy, and just, 
and good, yet without it are 6 dung and dross. 9 

" This, then, I have learned in the ends of the earth, 
that I am 'fallen short of the glory of God; 9 that my 
whole heart is ' altogether corrupt and abominable; 9 and 
consequently my whole life, (seeing it cannot be that ' an 
evil tree 9 should ' bring forth good fruit,') that my works, 
my own sufferings, my own righteousness, are so far from 
reconciling me to an offended God, so far from making any 
atonement for the least of those sins, which 6 are more in 
number than the hairs of my head,' that the most specious 
of them need an atonement themselves, or they cannot abide 
his righteous judgment ; that having the sentence of death 



ORIGIN OF METHODIST SOCIETIES. 



25 



in my heart, and having nothing in or of myself to plead, I 
have no hope but that of being justified freely ' through the 
redemption that is in Jesus ; ' I have no hope but that if I 
seek I shall find the Christ, and * be found in him, not 
having my own righteousness, but that which is of God by 
faith.' 

" If it be said I have faith, (for many such things have 
I heard from many miserable comforters,) I answer, so have 
the devils a sort of faith ; but still they are strangers to 
the covenant of promise. So the apostles had even at Cana 
in Galilee, when Jesus first 6 manifested forth his glory ; * 
even then they, in a sort, ' believed on him ; 9 but they had 
not then 6 the faith that overcometh the world.' The 
faith I want is 6 a sure t?*ust and confidence in God that, 
through the merits of Christ, my sins are forgiven, and I 
reconciled to the favor of God.' That faith which enables 
every one that hath it to cry out, 6 1 live not ; but Christ 
liveth in me : and the life which I now live I live by faith 
in the Son of God, who loved me and gave himself for me 9 
I want that faith which none has without knowing that he 
hath it, is ' freed from sin, the whole body of sin is destroyed ' 
in him. He is freed from fear, ' having peace with God 
through Christ, and rejoicing in the hope of the glory of 
God 9 And he is freed from doubt, i having the love of 
God shed abroad in his hearty through the Holy Ghost which 
is given unto him ; which Spirit itself beareth witness with 
his spirit that he is a child of God 9 99 

With these views of his spiritual state, Mr. Wesley left 
no means unemployed to obtain the blessing he so earnestly 
desired. Count Zinzendorf, the founder and protector of 
the Moravian Society, a man of learning and deep erpe- 
rience, coming into the country about that time, Mr. Wesley 
consulted with him, as he did with one Peter Boehler, 



26 



COMPENDIUM 0$ METHODISM. 



another pious Moravian. They kindly listened to all his 
difficulties, and endeavored to impart such advice as his 
case required. It was difficult for one of his mental struc- 
ture, education, and religious notions, tc come directly to the 
point. The idea of depending on nothing but Christ, and 
m him, now, for salvation, and the correlative idea of instan- 
taneous conversion, — a sentiment generally discarded in the 
church, — gave him great trouble. Still he kept inquiring 
and praying with all his heart. Thinking that, perhaps, he 
ought to quit preaching until he should realize what he now 
saw to be necessary, he asked his friend Boehler whether he 
should not, who replied: "By no means; preach faith till 
you have it ; and then, because you have it, you will preach 
faith." " Accordingly," says he, " I spake clearly and 
fully, at Blendon, to Mr. Delamotte's family, of the nature 
and fruits of Christian faith. Mr. Broughton and my 
brother were there. Mr. Brough ton's great objection was, 
6 he could never think that I had not faith, who had done 
and suffered such things.' My brother was very angry, and 
told me ' I did not know what mischief I had done by talk- 
ing thus.' And, indeed, it did please God then to kindle a 
fire which I trust shall never be extinguished." 

Mr. Wesley now felt deeply for others who were still 
seeking to be justified by the works of the law. Some to 
whom he spake received the word gladly, and found rest to 
their souls by faith; but many doubted. Nevertheless, he 
committed his whole being to the work, and by labors, and 
watchmgs, and tears, such as alarmed his friends, and 
brought down upon him the reproaches of even many who 
professed better things, to say nothing of others, he spread 
the truth of what he believed to be the power of God unto 
salvation. His brother Charles resisted for a time, but at 
last yielded the point, confessed himself without God and 



ORIGIN OF METHODIST SOCIETIES. 



27 



without hope in the world, and earnestly sought redemption 
in the blood of the Lamb, even the forgiveness of sins. 
a May 21st," says Mr. Moore, " he waked in hope and 
expectation of soon attaining the object of his wishes. At 
nine o'clock his brother and some friends came in, and sung 
a hymn. When they left, he betook himself to prayer. 
Soon afterwards, a person came and said in a very solemn 
manner, 6 Believe in the name of Jesus of Nazareth, and 
thou shalt be healed of all thine infirmities.' The words 
went through his heart, and animated him with confidence. 
He looked into the Scriptures, and read, 'Now, Lord, what 
is my hope ? truly , my hope is even in thee. y He then cast 
his eyes on these words, ' He hath put a new song into my 
mouth, even a thanksgiving unto our God ; many shall see 
it and fear, and put their trust in the Lord.' Afterwards 
he opened upon Isaiah xl. 1, 4 Comfort ye, comfort ye my 
people, saith your God ; speak ye comfortably to Jerusalem, 
and cry unto her that her warfare is accomplished, that her 
iniquity is pardoned, for she hath received of the Lord's 
hand double for all her sins.' In reading these passages of 
Scripture he was enabled to view Christ as 6 set forth to be 
a propitiation for his sins, through faith in his blood f and 
received, to his unspeakable comfort, that peace and rest in 
God which he had so earnestly sought. 

" The next morning he waked with a sense of the Divine 
goodness and protection, and rejoiced in reading the 107th 
Psalm, so nobly descriptive, he observes, of what God had 
done for his soul. Yet he had no self-confidence. 6 This 
day,' says he, 4 1 had a humbling view of my own weakness, 
but was enabled to contemplate " Christ in his power to save 
to the uttermost all those who come unto Grod by him" ' " 

Though Mr. John Wesley had not yet realized the fulness 
of what he was urging upon the acceptance of others, he was 



28 



COMPENDIUM OF METHODISM. 



still panting after it. May 24th, about five in the morning, 
according to his own account, he opened his Testament on 
these words, " There are given unto us exceeding great and 
precious promises, that by these ye might be partakers of the 
iivine nature" " Just as I went out," says he, " I opened 
it again on these words, 6 Thou art not far from the kingdom 
of Giod? In the afternoon I was asked to go to St. Paul's. 
The anthem was, 6 Out of the deep have I called unto thee, 
0, Lord ; Lord, hear my voice. 0, let thine ears consider 
well the voice of my complaint. If thou, Lord, wilt be 
extreme to mark what is done amiss, 0, Lord, who may abide 
it ! But there is mercy with thee, therefore thou shalt be 
feared. 0, Israel, trust in the Lord ; for with the Lord 
there is mercy, and with him is plenteous redemption : and 
he shall redeem Israel from all his sins.' 

" In the evening I went very unwillingly to a society in 
iUdersgate street, where one was reading Luther's Preface 
to the Epistle to the Romans. About a quarter before nine, 
while he was describing the change which God works in the 
heart through faith in Christ, I felt my heart strangely 
warmed. I felt I did trust in Christ, Christ alone, for 
salvation; and an assurance was given me that he had 
taken away my sins, even mine, and saved me from the law 
of sin and death" 

This was the crisis toward which God had been drawing 
him for years — the luminous point he must reach to be 
properly endowed for his high calling. It was indispensable 
for him to know the things whereof he affirmed. This reve- 
lation of God to his soul assured him that what he had 
believed was the truth as it is in Jesus, and enabled him to 
declare it with a degree of confidence he never had done 
before. It revealed to him the nature and evidences of 
religion with the clearness of light, and gave him the power 



ORIGIN OF METHODIST SOCIETIES. 



29 



of patient endurance in well doing that was necessary to 
the position which he was to occupy. 

Witnesses to the truth of instantaneous justification by 
faith had now become sufficiently numerous to show that it 
was no cunningly devised fable. The line of demarcation 
between the Wesleys and other clergy was distinctly drawn, 
the point of attainment in religious experience defined, and 
the standard of genuine religion established. Following the 
instincts of their new state, no less than the dictates of a 
sound policy, they had already organized themselves into 
a society for mutual improvement, and agreed to these 
regulations : — 

" 1 That they would meet together once a week, to 
' confess their faults one to another, and pray one for 
another, that they might be healed.' 

" 2. That the persons so meeting should be divided into 
several bands, or little companies, none of them consisting 
of fewer than five, or more than ten persons. 

" 3. That every one, in order, should speak as freely, 
plainly, and concisely as he could, the real state of his heart, 
with his several temptations and deliverances since the last 
time of meeting. 

" 4. That all the bands should have a conference at eight 
every Wednesday evening, begun and ended with singing 
and prayer. 

" 5. That any who desire to be admitted into this society 
should be asked, What are your reasons for desiring this? 
Will you be entirely open, using no kind of reserve ? Have 
you any objection to any of our orders ? 

" 6. That when any new member was proposed, every one 
present should speak clearly and freely whatever objection 
he might have to him. 



30 



COMPENDIUM OP METHODISM. 



" 7. That those against whom no reasonable objection 
appeared, should be, in order for their trial, formed into one 
or more district bands, and some person agreed on to assist 
them. 

" 8. That after two months' trial, if no objection then 
appeared, they should be admitted into the society. 

" 9. That every fourth Saturday should be observed as a 
day of general intercession. 

" 10. That on the Sunday seven-night following, there 
should be a general love-feast, from seven till ten in the 
evening. 

" 11. That no particular member should be allowed to 
act in any thing contrary to any order of the society ; and 
that if any persons, after being therein admonished, should 
not conform thereto, they should not longer be esteemed as 
members." 

This took place in London, May 1st, 1738, and has been 
regarded the origin of Methodism. Using the term in one 
very common sense of it, this is a mistake ; but if it be 
used to designate existing Methodist societies, it is no doubt 
true. Mr. Wesley refers its origin to three distinct periods. 
He says, " The first rise of Methodism was in November, 
1729, when four of us met together at Oxford. The second 
was at Savannah, in April, 1786, when twenty or thirty 
persons met at my house. The last was at London, on this 
day, [May 1, 1738,] when forty or fifty of us agreed to meet 
together every Wednesday evening, in order to free conver- 
sation, begun and ended with singing and prayer." The 
reader can place the origin to suit his own judgment. But 
if we mistake not, place it where he will, he will recognize 
God as its author; his glory, and the best good of man, its 
tendency and aim. 



CH AFTER IL 



EARLY PROGRESS OF METHODISM, GIVING THE ORIGIN OP 
SEVERAL OF ITS PECULIARITIES. 

The Wesleys were now objects of special attention. 
They had been generally considered iC over-much righteous " 
for several years, though they had not entirely broken loose 
from the prevailing errors of their times. But now that 
they had imbibed sentiments which, if true, involved 
nearly the whole church in condemnation — branded their 
righteousness as " filthy rags," and their long cherished 
hopes as vain and deceptive, they were supposed to be crazy. 
And the more so, because they professed to have demon- 
strated the truth of their doctrine by a joyful experience of 
its provisions in their own souls. Men care little about cold 
opinions, but, as one writer observes, " speak of faith in such 
a manner as makes Christ a saviour to the utmost, a most 
universal help and refuge ; in such a manner as takes away 
glorying, but adds happiness to wretched man ; as discovers 
a greater pollution in the best of us than we could before 
acknowledge, but brings a greater deliverance from it than 
we could before expect; if any one offers to talk at this 
rate, he shall be heard with the same abhorrence as if he 
was going to rob mankind of their salvation, their Mediator, 
or their hopes of forgiveness." 

But nothing moved them. Mr. John Wesley soon took a 
tour in Germany, for the confirmation of his faith by inter- 



32 



COMPENDIUM OF METHODISM. 



course with the Moravians, to whom he was much indebted 
already ; w T hile his brother Charles contended earnestly for 
the faith among formalists at home. Both obtained the 
object of their earnest desire, viz.: clearer views and deeper 
experience. And they were not without success in bringing 
some into the same blessed state. Their word was accom- 
panied by divine power. The utterance of a few simple 
truths, whether from the Bible, or personal experience, was 
like fire, " and like a hammer that breaketh the rock in 
pieces. " Professional men, full of pride and conceit, 
became as little children. 

Mr. V/ esley had been refused to preach in many of the 
churches of London some time before, but now more 
especially. He therefore preached as the providence of 
God opened his way. " In several places, while he was 
expounding the Scriptures, many persons trembled and fell 
down before him. Some cried aloud, and others appeared 
convulsed as in the agonies of death. Many of these were 
afterwards eminent professors of the holiness and happiness 
of religion, and declared they had at the time such a deep 
sense of the nature of sin, and of the just wages of it, that 
they were constrained to cry aloud for the disquietude of 
their heart." Writing to a friend, Oct. 14th of the year of 
his conversion, he remarked : — 

" Though my brother and I are not permitted to preach 
in most of the churches in London, yet, thanks be to God, 
there are others left, wherein we have liberty to speak the 
truth as it is in Jesus. * * * Nor hath he left himself 
without witnesses of his grace and truth. Ten ministers I 
know now in England, who lay the right foundation, ' The 
blood of Christ cleanseth us from all sin. 9 Over and above 
whom I have found one Anabaptist, and one, if not two, of 
the teachers among the Presbyterians here, who, I hope, 



PROGRESS OF METHODISM. 



33 



•ovc the Lord Jesus Christ in sincerity, and teach the way 
of God in truth." 

This was encouraging, but still the way of these good 
men was hedged up. What could they do ? Various plans- 
were suggested, but they seemed to look more to this world 
than to the next, and were therefore rejected. Mr. White- 
field had now returned from America, and united with the 
brothers in the work of God. But were could he preach ? 
Not in the churches, for they were closed ; not in private 
dwellings, for they were too small. Hence he betook himself 
fco the fields and highways, and thus attracted thousands to 
hear the gospel who would not have gone to the churches had 
they been open. Mr. Wesley hesitated a little at this seem- 
ing irregularity, but when he came to consider the example 
of Christ, and that he was excluded from the churches, 
" I submitted," says he, " to be yet more vile, and pro- 
claimed in the highways the glad tidings of salvation, speak- 
ing from a little eminence in a ground adjoining to the city 
[Bristol] to about three thousand people." He did not choose 
this position ; he was rather averse to it ; but he accepted 
it as the best that offered to preach Christ and save souls. 
And God evidently approved, for " many who had set all 
laws, human and divine, at defiance, and were utterly with- 
out God in the world, now fell before the majesty of heaven, 
and acknowledged that 6 a prophet was sent among them.' 
Cries and tears on every hand frequently drowned his 
voice, while many exclaimed, in the bitterness of their soul, 
* What must I do to be saved ? ' Not a few of these were 
soon ' filled with peace and joy in believing and evidenced 
that the work was really of God, by holy, happy, and 
unblamable walking before him. Blasphemies were now 
turned to praise, and the voice of joy and gladness was 
found where wickedness and misery reigned before," 



B4 



COMPENDIUM OF METHODISM. 



The result of this new measure was the formation of a 
society in Bristol like the one in London. The object of 
their association was to build each other up in the faith of 
Christ, in order to which they agreed to meet together. 
But here was a difficulty, they had no place sufficiently large 
to accommodate them. This suggested the idea of building 
a room, which, having expanded into a plan of a house tr 
accommodate such as wished to be present at the preaching ', 
as well as the society meetings, the corner-stone of the first 
Methodist meeting-house the world ever saw was laid on 
Saturday, May 12th, 1739. 

The peculiar settlement of this house, and the circum- 
stances which led to it, and justified it, explain a feature in 
Methodist economy that has not been well understood. We 
will give Mr. Wesley's account of the matter in his own 
words : " I had not at first," says he, " the least apprehen- 
sion or design of being personally engaged either in the 
expense of the work, or in the direction of it; having 
appointed eleven feoffees, on whom I supposed these burdens 
would fall, of course. But I quickly found my mistake : 
first, with regard to the expense ; for the whole undertaking 
must have stood still had not I immediately taken upon 
myself the payment of all the workmen ; so that before I 
knew where I was I had contracted a debt of more than a 
hundred and fifty pounds ; and this I was to discharge how 
I could, the subscriptions of both societies not amounting to 
one-quarter of the sum. And as to the direction of the 
work, I presently received letters from my friends in 
London, Mr. Whitefield in particular, backed with a message 
by one just come from thence, that neither he nor they 
would have any thing to do with the building, nor contribute 
any thing towards it, unless I would instantly discharge all 
feoffees, and do every thing in my own name. Many reasons 



PROGRESS OF METHODISM. 



35 



Lhey gave for this ; but one was enough, viz. : 4 Thab such 
feoffees would always have it in their power to control me, 
and, if I preached not as they liked, to turn me out of the 
room I had built.' I accordingly yielded to their advice, 
and, calling all the feoffees together, cancelled [no man 
opposing] the instruments made before, and took the whole 
management into my own hands. Money, it is true, I had 
not, nor any human prospect or probability of procuring 
it. But I knew 6 the earth is the Lord's and the fulness 
thereof,' and in his name set out, nothing doubting." 

From this time the work of God spread in every direction, 
triumphing over the prejudices and opposition of men of 
various ranks and conditions, and effecting such results on 
the hearts and lives of many as had never been seen before ; 
and societies were formed in many places. Says Mr. Wesley : 
" Such a work this hath been in many respects as neither 
we nor our fathers had known. Not a few whose sins were 
of the most flagrant kind, drunkards, swearers, thieves, 
whoremongers, adulterers, have been brought from darkness 
unto light, and from the power of Satan unto God. Many 
of these were rooted in their wickedness, having long gloried 
in their shame, perhaps for a course of many years, yea, 
even to hoary hairs. Many had not so much as a rational 
faith, being Jews, Arians, Deists, or Atheists. Nor has 
God only made bare his arm in these last days in behalf of 
open publicans and sinners, but many of the Pharisees also 
have believed on him ; of the righteous, that seemed to need 
no repentance ; and having received the sentence of death 
in themselves, have then heard the voice that raiseth the 
dead ; have been made partakers of an inward, vital religion, 
even righteousness, peace and joy in the Holy Ghost. 

" The manner wherein God hath wrought this work is as 
strange as the work itself. In any particular soul it ha^ 



36 



COMPENDIUM OF METHODISM. 



generally, if not always, been wrought in one moment. A.S 
the lightning shineth from heaven, so was the coming of the 
Son of Man, either to bring peace or a sword ; either to 
wound or to heal ; either to convince of sin, or to give 
remission of sins in his blood. And the other circumstances 
attending it have been equally remote from what human 
wisdom would have expected. So true is that word, ' My 
ways are not as your ways, nor my thoughts as your 
thoughts.' These extraordinary circumstances seem to have 
been designed by God for the further manifestation of his 
work, to cause his power to be known, and to awaken the 
attention of a drowsy world." 

Not satisfied to confine the gospel within the limits of his 
own country, Mr. Wesley visited Wales, where, finding the 
churches shut against him, as at home, he preached Jesus 
in the streets and private dwellings with his usual power, 
and many were converted, and united together to run the 
race set before them. 

By this time Mr. Charles Wesley had overcome his 
scruples about preaching out of church, and had joined with 
his brother and Mr, Whitefield in calling after sinners in the 
highways and hedges. But he was not a little annoyed by 
the attempt of a layman, a Mr. Bowers, to speak after he 
had closed, which was so palpable a breach of church order 
that both he and Mr. Whitefield declared against it. The 
necessity of such efforts had not yet appeared, nor had these 
men of God become so weaned from their church notions 
as to countenance the movement in any event not involving 
the command of God. This was the first attempt at lay 
preaching among them, and it met with so much opposition 
that Bowers soon confessed his errors and acquiesced in tht> 
judgment of his superiors. But the spirit that throbbed ir 
his bosom was destined to speak out. 



PROGRESS OF METHODISM, 



37 



About thy time the society in London fell into dangerous 
errors, by means of the Moravians, with whom they were 
intimately connected. This led to an able discussion of the 
points of difference, and finally to the division of the society, 
and the separation of Mr. Wesley from the Moravian body. 
These differences, together w r ith the multiplication of societies, 
suggested the importance of having some definite basis of 
union ; w 7 hich, while it should invite all serious persons to 
the highest privileges of the gospel, w r ould authorize the 
pastors of the flock to eject such from their fellowship as 
should prove themselves unworthy of confidence. This 
necessity was supplied by the adoption of that most excel- 
lent code in our Discipline, entitled, " The General Rules of 
our United Societies" [See Dis., pp. 27-31. 

Things now seemed to be settling into a more systematic 
and permanent state. The Wesleys were seeing eye to eye 
as they had not always done. Mr. Whitefield, and various 
others of the regular clergy, were with them in spirit and in 
effort, as far as it was practicable in their different circum- 
stances ; and other appearances were flattering. But no 
slight shade was soon cast over their prospects by an occur- 
rence the least anticipated. Mr. Whitefield departed from 
the faith. Having made a second tour in America, and 
been cordially received by many of the Calvinistic clergy, 
who held almost the entire religious influence in the northern 
States at the time, he had been induced to read their 
writings and adopt their creed. The consequence was just 
what might have been expected, viz. : debate and alienation. 
It is impossible for men to avoid being influenced by their 
opinions. Having embraced Calvinism, how could he 
cooperate with Mr. Wesley as before ? His new opinions 
positively forbade it. He could avoid controversy, and he 
did so, to considerable extent. But his friends and sympa- 



88 



COMPENDIUM OF METHODISM. 



timers felt it their duty to explode the Arminian heresy, as 
Methodism was called, and they were not always scrupulous 
about the means they employed to do it. 

Says Mr. Moore : " The disturbance which this opinion 
occasioned at Bristol, and the parts adjacent, was not so 
soon or so easily quieted. Mr. Wesley had permitted an 
excellent young man, Mr. Cennick, afterwards a minister of 
the Moravian Church, to pray with and exhort the society 
at Kingsword, as well as to superintend the school during 
his absence. Mr. Cennick now embraced the doctrine of 
the decrees ; and soon after seems to have lost all love and 
respect for his former friend, speaking against him and his 
doctrine with much contempt and bitterness. The conse- 
quence was that, after some fruitless efforts to heal the 
breach, Mr. Cennick departed, and carried off with him 
about fifty of the society, whom he formed into a separate 
connection. Mr. Wesley mourned over this young man 
in such a manner as evinced that he held him in high 
esteem." 

Fearing nothing for the cause, and especially from con 
tention, all things being ordained from everlasting, those 
who sympathized with Mr. Whitefield improved every oppor- 
tunity to make converts to their new opinions. Thi? 
occasioned no little disquietude. If the doctrines of White- 
field and his followers were true, Methodism must be false. 
Being diametrically opposed to each other at the same point, 
both could not be true. 

To meet the emergency, Mr. Wesley printed a sermon 
on Predestination, exposing the absurdity of the particular 
views contended for by the Calvinists. This gave consid- 
erable offence, and led to a separation of the two parties, 
an event much to be regretted in many respects ; but which, 
considering the doctrinal differences existing among them. 



PROGRESS OF METHODISM 



39 



was indispensable to the success of either. The truth is, 
the two systems are antagonistic to each other. It is not 
possible to harmonize them. One of them is essentially 
false, and cannot cooperate with the other without creating 
a controversy. This is true, whether we look at the subject 
in the light of facts, philosophy, or religion. And hence 
we regard all attempts to effect an amalgamation of 
religious elements, thus radically discordant, as worse than 
in vain. The best, we believe, that can be done in such 
cases, is what Wesley and Whitefield (bating the use of 
some few emphatic expressions) did, viz. : to separate, and 
work out their respective systems with all possible energy ; 
but still, so to love each other as Christians, and the cause 
of God, as to rejoice in each other's success in winning 
souls to Christ, and contribute to each other's comfort and 
efficiency as far as practicable without impairing his own. 

This these two men of God did in a high degree. True, 
they spake very, perhaps too plainly to each other, in a few 
letters that passed between them ; but, after all, they loved 
as brethren; and Mr. Wesley closed the controversy by 
saying, " How easy it were for me to hit many other palpa- 
ble blots, in that which you call an answer to my sermon ! 
And how above measure contemptible would you then appear 
to all men, either of sense or learning ? But I spare you ; 
mine hand shall not be upon you. The Lord be judge 
between me and thee ! The general tenor both of my 
public and private exhortations, when I touch thereon at all 
as even my enemies know, if they would testify, is, 6 Spare 
the young man, even Absalom, for my sake. 9 " 

How kindly these remarks were received is indicated by 
the following words, in a letter from Mr. Whitefield, written 
some months after : " I long to hear from you, and write 
this hoping to have an answer. I rejoice to hear the Lord 



40 



COMPENDIUM OF METHODISM. 



blesses your labors. May you be blessed in bringing souls 
to Christ more and more ! I believe we shall go on best 
when we only preach the simple gospel, and do not interfere 
with each other's plan. * * * Brother Charles has 
been pleased to come and see me twice. Behold, what a 
happy thing it is for brethren to dwell together in unity ! 
That the whole Christian world may all become of one heart 
and one mind ; and that tve, in particular, though differing 
in judgment, may be examples of mutual, fervent, undis- 
sembled affection, is the hearty prayer of, reverend and dear 
sir, your most affectionate, though most unworthy, youngei 
brother in the kingdom and patience of Jesus." This letter 
was answered in the same brotherly spirit, and the mutual 
regard of these excellent men suffered no diminution to the 
last. So that Mr. Whiteficld found it in his heart to record 
in his last will and testament, " I leave a mourning ring to 
my honored and dear friends, and distinguished fellow 
laborers, the Rev. Messrs. John and Charles Wesley, in 
token of my indissoluble union with them, in heart and 
Christian affection, notwithstanding our difference in judg- 
ment about some particular points of doctrine." Under the 
impulse of the same feeling, he often expressed a wish to 
have Mr. Wesley preach his funeral sermon, should he die 
first, which he did, and in w T hich he gave a full proof of 
profound love for the partner of his youthful conflicts. 

Another necessity to be provided for, arising from the 
growing state of the societies, was the increasing demand 
for laborers. Mr. Wesley's desire was that the established 
clergy should watch over such as he and his associates had 
brought to repentance, and encourage them in faith and 
practice, as their spiritual interests required. But they did 
no such thing. They conducted towards them, in most 
cases, more like wolves than shepherds, ridiculing their 



PROGRESS OF METHODISM. 



41 



religion, repelling them from the Lord's table, and other- 
wise hindering rather than helping them. The result was, 
many turned back to the world, and plunged into sin, as 
their legal pastors had taught them. 

How to remedy this difficulty was a question. Every 
society needed a pastor; but the pastors were few, and 
these must travel all over the kingdom. This suggested the 
selection of some one from among themselves, of deep piety, 
and sound judgment in divine things, and request him to 
meet the others and confirm them, by reading, conversa- 
tion, and prayer, as he might be able. No other plan 
seemed at all practicable, and this would not always serve 
well, for the want of the right style of men, as we have 
seen in the case of Mr. Cennick, who was one of the first 
appointed to this office, and the very first to divide the 
society and set up an independent meeting. 

The society in London had suffered much by false teach 
ing, and been considerably scattered. Therefore, as Mr. 
Wesley was about to leave the city, he appointed a young 
man, a Mr. Maxfield, whom he considered sound in the 
faith, to meet it at the usual times, and, by such means as 
were suitable for a layman, to encourage the members to 
stand forth in the liberty wherewith Christ had made them 
free. Being fervent in spirit, and mighty in the Scriptures 5 
he pleased and profited the people greatly, and demon- 
strated the wisdom of the lay pastorate involved in this novel 
scheme. 

But Providence had designs beyond the mere establish 
ment of the little flock. The talent and energy of Maxfield 
attracted many to his meetings, whose attention indicated 
that they were a people prepared for the Lord. This led 
him a little farther than he at first designed, or than was 
consistent with the prevailing notions of church order at that 



42 



COMPENDIUM OF METHODISM. 



time. He began to preach But notwithstanding it was 
not quite orderly, the Lord blessed the effort, and many 
were deeply awakened and brought to the joyful knowledge 
of the truth. This, however, did not justify the " irregu- 
larity " in the esteem of some. There are individuals in 
most places who hold church order above every other con 
sideration. God must work by their rules, and sinners be 
converted in their way, or there will be trouble. So it was 
in this case. While not a few rejoiced in the glorious result? 
of this strange innovation, many trembled for the honor of 
the priestly office, and complaint was rife on all sides. Mr. 
Wesley, being directly informed of the disorder^ hastened 
to London to arrest it. But before he came to the imme- 
diate agent of the trouble, the timely advice of his ever 
considerate and pious mother moderated his displeasure, and 
suggested the propriety of an examination, which at first 
was not thought necessary. Seeing, on his arrival, that 
something troubled him, she inquired what it was ; to which 
he abruptly replied, " Thomas Maxfield has turned preacher, 
I find." Looking him attentively in the face, " John," 
said she, " you know what my sentiments have been. You 
cannot suspect me of favoring readily any thing of this 
kind. But take care what you do with respect to that 
young man, for he is as surely called of God to preach as 
you are. Examine what have been the fruits of his preach- 
ing, and hear him for yourself." He did so, and was con- 
strained to say, "It is the Lord. Let him do what seemeth 
to him good" 

" In other places, also," says the biographer of Mr. 
Wesley, "the same assistance was afforded." But he 
submitted to it with reluctance. His high church princi- 
ples stood in his way. But, such effects were produced, he 
frequently found himself in the condition of Peter, who, 



PROGRESS OF METHODISM. 



43 



being questioned in a matter somewhat similar, could only 
relate the fact, and say, " What was 2, that I could with 
stand G-odP 

" But the Lord was about to show him greater things 
than these. An honest man, a mason, of Bristol, in York- 
shire, whose name was John Nelson, coming up to London 
to work at his trade, heard that word which he found to 
be the 'power of Grod unto salvation' Nelson had full 
business in London, and large wages. But from the time 
of making his peace with God it was continually on his 
mind that he must return to his native place. He did so 
about Christmas, in the year 1740. His relations and 
acquaintances soon began to inquire 6 what he thought of 
this new faith? And whether he believed there was any 
such thing as a man's knowing that his sins were forgiven ? ' 
John told them, point blank, ' that this new faith, as they 
called it, was the old faith of the gospel ; and that he him- 
self was as sure that his sins were forgiven as he could be 
of the shining of the sun.' This was soon noised abroad, 
and more and more came to inquire concerning these strange 
things. Some put him upon the proofs of the great truths 
which such inquiries naturally led him to mention. And 
thus he was brought unawares to quote, explain, compare, 
and enforce several parts of Scripture. This he did, at 
first sitting in his house, till the company increased so that 
the house could not contain them. Then he stood at the 
door, which he was commonly obliged to do in the evening, 
as soon as he came from work. God immediately set his 
seal to what was spoken ; and several believed, and there- 
fore declared that God was merciful also to their 
unrighteousness, and had forgiven all their sins. 

" Here was a preacher, and a large congregation, many 



14 



COMPENDIUM OF METHODISM . 



of whom were happy partakers of the faith of the gospel, 
raised up without the direct interference of Mr. Wesley. 
He therefore now fully acquiesced in the order of God, and 
rejoiced that the thoughts of God were not as his thoughts." 

Thus we have the origin of lay preaching, to which 
Methodism, under God, is so much indebted. Who that ie 
not blinded by Popish notions of apostolic succession, can 
fail to see that it was a divine conception, and owes its 
existence to the direct appointment of Providence ! Though 
the ministry has greatly increased since, it has not yet 
superseded the necessity of this appliance, because the 
people have increased also, and, after all, there are fields of 
ministerial usefulness to be occupied that it is not in the 
power of the regular clergy to supply. But more of this 
hereafter. 

This new development introduced Mr. Wesley to York- 
shire, where he labored much, and where religion has taken 
deeper root than in almost any other part of England. 
And it opened the way to other fields, and so the work of 
God spread ; but not without other difficulties than those 
already mentioned. Since Mr. Wesley's separation from 
the Moravians, some of his old friends had left him and gone 
over to them ; but what was most painful of all, his brother 
Charles manifested strong tendencies in the same direction. 
This was a trying circumstance. But still he trusted in the 
Lord, having no separate interest to promote, and wrote his 
brother a pathetic letter, in which we find these words : 
" ! my brother, my soul is grieved for you ; the poison is 
in you; fair words have stolen away your heart. 6 No 
English man or woman is like the Moravians ! 9 So the 
matter is come to a fair issue. Five of us did stand together 
a few months since, but two are gone to the right hand, 



PROGRESS OF METHODISM. 



45 



(Hutchins and Cennick,) and two more to the left, (Mr. 
Hall and you.) Lord, if it be thy gospel which I preachy 
arise and maintain thine own cause." 

This letter took effect, and brought his brother more fully 
into union with himself and into the itinerant work. He 
immediately proceeded to Oxford, and from thence to 
Gloucester, and elsewhere, preaching Jesus in various 
places, but chiefly in the highways and hedges, from White- 
field's pulpit — the stone wall; and thousands flocked to 
hear him, upon whom God wrought with power. Convic- 
tions were often quick and distressing, and conversions 
sudden and clear as the meridian sun. To show that God 
is no respecter of person or rank, the work extended to all 
grades of society, if we except those of the highest fashion 
and folly, who generally avoid the gospel altogether. The 
poor colliers especially drank deep at the fountain of life, 
and manifested the most astonishing improvement that 
grace ever produced. June 22d, says Mr. Wesley: "I 
went again to learn Christ among our colliers, and drink 
into their spirit. We rejoiced for the consolation. God 
knows their poverty ; but they are rich, and daily entering 
into his rest. They do not hold it necessary to deny weak 
faith in order to get strong. Their souls truly wait upon 
God in his ordinances. Ye many masters, come leam 
Christ of these outcasts; for know that, except ye be con- 
verted and become like these little children, ye cannot enter 
into the kingdom of heaven." 

The new religion also gave its subjects wonderful victory 
over death. Speaking of a sister Hooper, says Mr. Wesley: 
u I asked her whether she was not in great pain ? ' Yes/ 
she answered, 'but in greater joy. I would not be without 
either.' ' But do you not prefer either life or death ? ' 
She replied, ' All is alike to me ; let Christ choose ; J have 



46 



COMPENDIUM OF METHODISM. 



no will of my own.' I spoke with her physician, wh:> said 
he had little hope of her recovery ; 6 only,' he added, 4 she 
has no dread upon her spirits, which is generally the worst 
symptom. Most people die for fear of dying ; but I never 
met with such people as yours. They are none of them 
afraid of death ; but calm, and patient, and resigned to the 
last.' " 

The glorious effects of these itinerant labors extorted con- 
cessions from Dr. Whitehead which his prejudices would 
not have allowed under ordinary circumstances. He 
observes : — 

"Viewing itinerant preaching in this light, we see its 
importance, and must acknowledge that the authors of it 
deserve great praise ; especially as they introduced it by 
their own example, under great difficulties and hardships. 
Their prospects in life, from their learning, their abilities, 
and their rank in society, were all sacrificed to the plan of 
itinerancy. They had every thing to lose by it, reputation, 
health, and the esteem of their friends ; and nothing in this 
world to gain, but great bodily fatigue, ill usage from the 
mob, and general contempt. And as only three persons 
united together in the plan, they could not expect to form 
any extensive or permanent establishment. It is evident 
from their writings that these three servants of God did not 
bok to any distant consequences of their proceedings. 
They contented themselves with doing as much good as 
possible in the way which opened before them; and they 
truly labored also for their own continuance in the faith 5 
knowing that unfaithfulness to their calling would impair, 
and in the issue destroy it." 

This brings us to consider another necessity of the cause 
and its supply. Mr. Wesley had been induced to form his 
followers into societies, from observing that where they were 



PROGRESS OF METHODISM. 



47 



not thus formed they soon relapsed into their former habits ; 
and the experiment showed the wisdom of the measure. A 
little reflection also convinced him that this was the very 
course pursued from the beginning of Christianity. He had 
been constrained to preach in the highways, and other 
unconseerated places, by the closing of the churches against 
him, and he had felt compelled to allow pious laymen to 
exhort, and even preach, by the refusal of the regular 
clergy to do their duty and watch over the souls of inquirers, 
and give them such instructions as they needed. 

But still there were frequent defections which brought 
great scandal upon the cause, and yet no remedy appeared. 
" At length,'' Mr. Wesley remarks, " while we were think- 
ing of quite another thing, we struck upon a method for 
which we have cause to bless God ever since. I was talking 
with several of the society in Bristol concerning the means 
of paying the debts there ; when one stood up and said, 
' Let every member of the society give a penny a week till 
all are paid.' Another answered, ' But many are poor and 
cannot afford to do it.' 4 Then,' said he, 6 put eleven of the 
poorest with me, and if they can give any thing, well. I 
will call on them weekly, and if they can give nothing, I 
will give for them as well as for myself. And each of you 
can call on eleven of your neighbors weekly ; receive what 
they give, and make up what is wanting.' It was done. 
In a while some of these informed me, ' they found such 
and such a one did not live as he ought.' It struck me 
immediately, ' this is the thing, the very thing we have 
wanted so long.' I called together all the leaders of the 
classes, [so they called the collectors,] and desired that 
each would make a particular inquiry into the behavior of 
those whom he saw weekly. They did so. Many disorderly 

walkers were detected, Some turned from the evil of their 
4 



48 



COMPENDIUM OF METHODISM. 



ways, Some were put away from us. Many saw it with 
fear, and rejoiced unto God with reverence." 

The same arrangement was soon adopted in London, and 
3n all the other societies, with the happiest effect. Each 
leader was required to see every member of his class once a 
week, at least, to inquire after the prosperity of their souls : 
to advise, reprove, or exhort, as it was found necessary ; to 
receive what they were disposed to give for the relief of 
the poor; and to meet the minister, and stewards, &c, as at 
the present time. This arrangement, we believe, has never 
been abrogated in any branch of the Methodist family, and 
it is to be hoped that it never will be. But at first the 
leaders visited the members at their own houses. This was 
soon found to be very inconvenient, and in some cases 
impracticable. Hence it was agreed that the members of 
each class should meet together once a week, and the leader 
was required to visit only those who might be absent. So 
much for the history of our classes. 

About this time intelligence reached Mr. Wesley that the 
brethren at Kingswood had fallen into the practice of occa- 
sionally spending the greater part of the night in prayer 
and praise. At the same time he was advised to put an 
end to it, as a disorder that could not be tolerated without 
danger to the cause. But the fact that it was a new 
measure was not sufficient to satisfy him that it might not 
be right and useful, nor the other fact that it was opposed. 
He took time, therefore, to " weigh the thing thoroughly 
and finding a practice among the early Christians of much 
the same character, he could not persuade himself to forbid 
it. For the sake of obtaining fuller information as to the 
meetings themselves, he sent word to the watching brethren 
that he would watch with them on the Friday nearest the 
lull moon. He did so, preaching at eight or nine, and eon- 



PROGRESS OF METHODISM. 



49 



fcinuing the exercises a little beyond midnight, praying and 
praising God amid a throng of spectators. The effect was 
good. God so wrought by this means that it was introduced 
in other places, and continued once a month for a long time. 
Some of the opposers thought the effect attributable to the 
novelty of the thing, or, perhaps, to the silence of the night, 
to which Mr. Wesley wisely replied, "I am not careful to 
answer in this matter. Be it so. However, the impression 
then made on many souls has never since been effaced. 
Now, allowing that God did make use of either the novelty 
or any other indifferent circumstance, in order to bring 
sinners to repentance, yet they are brought ; and herein let 
as rejoice together." 

Thus, our watch meetings originated, like lay preaching, 
in what was regarded the excessive zeal of individuals; 
and though by no means as serviceable to the cause, they 
have no doubt proved an efficient auxiliary in saving souls 
from death. 

It was about this time also that another custom was 
started, viz. : the giving of quarterly tickets to the faithful 
of the flock. It happened on this wise : as the society 
increased, Mr. Wesley saw the necessity of greater care to 
separate the precious from the vile ; and determined to con- 
verse with each member once in three months personally. 
In carrying this purpose into effect, it occurred that it 
might be well for him to give such as he found walking in 
the truth some testimonial of character and connection with 
the society. For this purpose he prepared a ticket, which, 
being publicly explained, had all the form of a full length 
recommendation. Those who bore these tessera, as the 
ancients called them, were acknowledged by their brethren 
of other societies, and received with cordiality. They also 
found ready access to all the society meetings ; while those 



50 



COMPENDIUM OF METHODISM. 



whose conduct had been such as to render them unworthy oi 
receiving the quarterly tickets were excluded. 

The practice thus started has been of excellent service in 
more ways than one. Though it has not been rigidly carried 
out, particularly in this country, it is nevertheless among 
our regulations, and will vary in its application and utility 
just as the ministry varies in its pastoral fidelity. Originat- 
ing in an effort to be more critical in watching over the 
flock, and defending it from the corrupting influence of 
unworthy characters, it will always be found useful in the 
execution of this holy design. 

The same grand pursuit suggested the band meetings 
also. Many were anxious for a more intimate union. They 
had conflicts it would not be proper to detail in a promis- 
cuous society, but in relation to which they needed counsel 
no less than on other points. " In compliance with their 
desire," says Mr. Wesley, "I divided them into smaller 
companies ; putting the married or single men, and married 
or single women, together. In order to increase in them a 
grateful sense of all the mercies of the Lord, I desired that 
one evening in a quarter they should all come together, that 
we might ' eat bread 9 (as the ancient Christians did) with 
gladness and singleness of heart" This was the origin of 
our love feasts, of the nature and influence of which we 
shall speak more particularly in another place. 

Thus we see that these peculiarities of Methodism were o£ 
providential origin, springing out of the spiritual necessities 
of the pious, and of perishing sinners. There seems to 
have been no planning, no human ingenuity, no speculation, 
Mr. Wesley's plans were the plans of the Episcopal Church. 
He knew no other, he ivanted no other, till the necessity 
appeared, and the measure stood up before him like a real 
presence ; and then he adopted it for the sake of the cause 



PROGRESS OF METHODISM. 



51 



though in doing so he had to depart from a iong cherished 
system of operations, to which he had adhered v/ith undo- 
viating tenacity. 

Mr. Wesley had now a number of helpers after his own 
heart ; besides many class and band leaders, whose services 
were indispensable to his benevolent designs. The preach- 
ing of the word was with power. It was generally extern* 
poraneous, and directly adapted to the circumstances of the 
people, as the sermons of other clergy were not. The 
hearers, even the low and despised, listened with astonish- 
ment, and, regarding it as a message from God to them, 
made haste to " repent and be converted." Several soldiers 
of the British army, whom the Holy Spirit had conquered, 
going into Germany, began to preach Jesus to the army, 
and great was the power of God that attended them. 

Mr. Haime, writing to Mr. Wesley, says . " We re- 
mained in this camp eight days, and then removed to a place 
called Arsk. Here I began to speak openly at a small dis- 
tance from the camp, just in the middle of the English army. 
We sung a hymn, which drew about two hundred soldiers 
together, and they all behaved decently. After I had 
prayed, I began to exhort them; and, though it rained, very 
few went away. Many acknowledged the truth ; in partic- 
ular a young man, John Greenwood, who has kept with me 
ever since, and whom God has lately been pleased to give 
me tor a fellow laborer. Our society is now increased to 
upwards of two hundred, and the hearers are frequently 
more than a thousand ; although many say I am mad, and 
others have endeavored to incense the field marshal against 
us. I have been sent for and examined several times. But 
blessed be God, he has always delivered me." 

One of his hearers, who cried out to his comrades , to 
H come aivay* and not hear that fool any longer/' received 



52 



COMPENDIUM OF METHODISM. 



an arrow to his heart, and " roared out in the bitterness of 
his soul," till God turned his heaviness into joy. 

John Evans wrote of this same divine : "I believed my- 
self a very good Christian till we came to winter quarters, 
where I met with John Haime. But I was soon sick of his 
company : for he robbed me of my treasure ; he stole away 
my gods, telling me I and my works were going to hell 
together. This was strong doctrine to me. When the Lord 
had opened my eyes, and shown me that ' by grace we are 
saved through faith,' I began immediately to declare it to 
others, though I had not as yet experienced it myself. But 
Oct. 23d, as William Clements was at prayer, I felt on a 
sudden a great alteration in my soul. My eyes overflowed 
with tears of love. I knew I was through Christ reconciled 
to God ; which inflamed my soul with fervent love to him, 
whom I now saw to be my complete Redeemer. 0, the 
tender care of Almighty God in bringing up his children ! " 

But it must not be imagined that this growing cause was 
not opposed. The spirit that christened its early friends 
44 Methodists " at Oxford, found sympathy in other places. 
The clergy generally threw themselves directly in the way, 
and exerted their influence against it. They had refused 
the preachers the use of their pulpits, and otherwise treated 
them as heretics and vagabonds. Mr. Wesley had been 
denied the privilege of preaching in the church of his native 
place, where his father had been rector many years, and 
therefore preached on his father's tombstone to such a con- 
gregation as Epworth had never seen. The members in 
many places, though correct in life and filled with the spirit, 
had been repelled from the sacrament, while infidels, and 
swearers, and almost every other kind of carnal and wicked 
men, had been admitted without objection. Sermons had 
been preached denouncing the whole fraternity as a pestilent 



PROGRESS OF METHODISM. 



53 



concern, that ought not to be tolerated ; and from the 
bishops down to their lowest clerical vassals, there was a 
hue and cry of hostility, not very dissimilar to that raised 
by the Scribes and Pharisees, under the ministrations of 
Jesus of Nazareth. 

With such an example in the house of God, among the 
priests themselves, it was not difficult to predict a storm 
from without, which would have no limits, except such as 
God might be pleased to interpose. And so it came to pass. 
The new sect being every where spoken against by people 
of rank and religion, the tools by which they execute their 
nefarious and illegal will, — the rabble, — pursued them 
from place to place with sword in hand, and, but for the pro- 
tection of Omnipotence, would have hurled them to oblivion. 

In London, the society was often attacked with showers 
of stones ; and once an attempt was made to unroof the 
Foundry where they were assembled ; and for some time 
there seemed to be no redress. In the beginning of 1743 
Mr. Wesley visited Wednesbury, where, in the course of 
three months, so powerful was the work of God, a society 
was formed, consisting of some three or four hundred mem- 
bers. But Satan came also among them. The minister of 
the place, with several justices, stirred up the baser sort of 
people to outrages of the grossest kind. " Mobs were sum- 
moned together by the sound of the horn ; men, women, 
and children, were abused in the most shocking manner, 
being beaten, stoned, and covered with mud. Women in 
delicate circumstances were treated in a manner that cannot 
be mentioned. In the mean time, their houses were broken 
open by any that pleased, and their goods spoiled or car- 
ried away ; some of the owners standing by, but not daring 
to oppose, as it would have been at the peril of their lives." 

We have only room to narrate the circumstances of one 



COMPENDIUM OF METHODISM. 



or two mobs, among the hundreds with which the church 
was infested in those times. But these sufficiently indicate 
the ferocity of the enemies, and the kind intervention of 
Divine Providence, to give some idea of what infant Meth- 
odism had to withstand, and the help she obtained. We 
give the account in Mr. Wesley's own words. The scene 
of the transactions was Wednesbury, where he preached in 
the open air, at 12 o'clock. He says : — 

" I was writing at Francis Ward's in the afternoon, when 
the cry arose that ' the mob had beset the house/ We 
prayed that God would disperse them. And it was so ; so 
that in half an hour not a man was left. I told our 
brethren, 6 Now is the time for us to go ; ' but they pressed 
me exceedingly to stay. So, that I might not offend them, 
I sat down, though I foresaw what would follow. Before 
five, the mob surrounded the house again, in greater num- 
bers than ever. The cry of one and all was, 4 Bring out 
the minister ; we will have the minister.' I desired one to 
take their captain by the hand and bring him into the 
house. After a few sentences interchanged between us, 
the lion was become a lamb. I desired him to go and bring 
one or two of the most angry of his companions. He 
brought in two who were ready to swallow the ground with 
rage ; but in two minutes they were as calm as he. I then 
bade them make way, that I might go out among the people. 
As soon as I was in the midst of them I called for a chair, 
and, standing up, asked, ' What do any of you want with 
me ? ' Some said, 6 We want you to go with us to the 
Justice.' I replied, ' That I will with all my heart ! 9 I 
then spoke a few words, which God applied ; so that they 
cried out with might and main, 6 The gentleman is an honest 
gentleman, and we will spill our blood in his defence ! 9 I 
asked, ' Shall we go to the Justice to-night, or in the morn 



PROGRESS OF METHODISM. 



55 



nig ? ' Most of them cried, ' To-night ! to-night ! ' On 
which, I went before, and two or three hundred followed. 

" The night came before we had walked a mile, together 
with heavy rain. However, on we went to Bentley Hall, 
two miles from Wednesbury. One or two ran before, to tell 
Mr. Lane, 6 they had brought Mr. Wesley before his 
worship.' Mr. Lane replied, ' What have I to do with Mr. 
W esley ? Go and carry him back again.' By this time 
the main body came up, and began knocking at the door. 
A servant told them, 6 Mr. Lane was in bed.' His son 
followed, and asked, 4 what was the matter? ' One replied, 
; Why, an't please you, they sing psalms all day ; nay, and 
make folks rise at five in the morning. And what would 
your worship advise us to do? ' ' To go home,' said Mr. 
Lane, ' and be quiet.' 

" Here they were at a full stop, till one advised 6 to go 
to Justice Persehouse, at Walsal.' All agreed to this. So 
we hastened on, and about seven came to his house. But 
Mr. Persehouse likewise sent word that 6 he was in bed.' 
Now they w r ere at a stand again ; but at last they all 
thought it the wisest course to make the best of their w r ay 
home. About fifty of them undertook to convoy me. But 
w T e had not gone a hundred yards when the mob of Walsal 
came pouring in like a flood, and bore down all before them. 
The Darlaston mob made what defence they could ; but 
they were weary, as well as out-numbered. So that, in a 
short time, many being knocked down, the rest ran away, 
and left me in their hands. 

" To attempt speaking was vain ; for the noise on every 
side was like the roaring of the sea. So they dragged me 
along till w x e came to the town ; where, seeing the door of a 
large house open, I attempted to go in : but a man, catch- 
ing me by the hair, pulled me back into the middle of the 



56 



COMPENDIUM OF METHODISM. 



mob. They made no more stop till they had carried me 
through the main street. I continued speaking all the time 
to those within hearing, feeling no pain or weariness. At 
the west end of the town, seeing a door half open, I made 
towards it, and would have gone in ; but a gentleman in the 
shop would not suffer me, saying, 6 they would pull the 
house down to the ground.' However, I stood at the door ? 
and asked, 4 Are you willing to hear me speak ? ' Many 
cried out, ' No, no ! knock his brains out ! down with him ! 
kill him at once ! ' Others said, ' Nay ; but we will hear 
him first ! ' I began asking, 6 What evil have I done ? 
Which of you all have I wronged in word or deed ? ' and 
continued speaking above a quarter of an hour, till my 
voice suddenly failed. Then the floods began to lift up 
their voice again ; many crying out, ' Bring him away ! 
Bring him away ! ' 

" In the mean time, my strength and my voice returned, 
and I broke out aloud into prayer. And now the man who 
just before headed the mob, turned and said, 6 Sir, I will 
spend my life for you. Follow me, and not one soul here 
shall touch a hair of your head. 9 Two or three of his 
fellows confirmed his words, and got close to me immedi- 
ately. At the same time the gentleman in the shop cried 
oat, ' For shame ! For shame ! Let him go ! ' An honest 
butcher, who was a little farther off, said 6 it was a shame 
they should do thus ; ? and pulled back four or five, one 
after another, who were running on the most fiercely. The 
people then, as if it had been by common consent, fell back 
to the right and left ; while those three or four men took 
me between them, and carried me through them all. But, 
on the bridge, the mob rallied again ; we therefore went on 
one side, over the mill-dam, and thence through the 
meadows, till, a little before ten, God brought me safe to 



PROGRESS OF METHODISM. 



51 



Wednesbury ; having lost only one flap of my waistcoat, 
and a little skin from one of my hands. 

" I never saw such a chain of providences before ; so 
many convincing proofs that the hand of God is on every 
person and thing, over-ruling as it seemeth him good. 

" A poor woman in Darlaston, who had headed that mob, 
and sworn ' that none should touch me,' w r hen she saw her 
fellows give way, ran into the thickest of the throng, and 
knocked down three or four men, one after another. But 
many assaulting her at once, she was soon overpowered, and 
had probably been killed in a few minutes, (three or four 
men keeping her down, and beating her with all their 
might,) had not a man called out to them, ' Hold, Tom, 
hold!' 6 Who is there?' said Tom. ' What, honest 
Munchin? Nay, then, let her go.' So they held their 
hands, and let her get up and crawl home as well as she 
could. 

" From the beginning to the end, I found the same pres- 
ence of mind as if I had been sitting in my study. But I 
took no thought for one moment before another ; only once 
it came into my mind, that if they should throw me into the 
river, it would spoil the papers that were in my pocket. 
For myself, I did not doubt but I should swim across, having 
but a thin coat, and a light pair of boots. 

"By how gentle degrees does God prepare us for his 
will ! Two years ago, a piece of brick grazed my shoulders. 
It was a year after that a stone struck me between the eyes. 
Last month, I received one blow ; and this evening, two — 
one before we came into town, and one after we w r ere gone 
out. But both were as nothing ; for, though one man 
struck me on the breast with all his might, and the other on 
the mouth with such force that the blood gushed out imme- 



58 



COMPENDIUM OF METHODISM. 



diately, I felt no more pain from either of the bbws than 
if they had touched me with a straw. 

■■ It ought not to be forgotten that, when the rest of the 
society made all haste to escape for their lives, four only 
would not stir, — - William Sitch, Edward Slater, John Grif- 
fiths, and Joan Parks. These kept with me, resolving to 
live or die together. And none of them received one blow 
but William Sitch, who held me by the arm from one end of 
the town to the other. He was then dragged away and 
knocked down ; but he soon rose and got to me again, I 
afterwards asked him, ' what he expected when the mob 
came upon us ? ' He said, 6 To die for him who had died 
for us ; ' and added, { that he felt no hurry or fear, but 
calmly waited till God should require his soul of him.' " 

At St. Ivers, Mr. Wesley was roughly handled, and the 
preaching house was pulled down to the ground ; but we 
will only mention the particulars of his visit to Falmouth, 
which we find stated in his J ournal. 

" Thursday, July 4. — I rode to Falmouth. About three 
m the afternoon I went to see a gentlewoman who had been 
indisposed. Almost as soon as I sat down, the house was 
beset on all sides by an innumerable multitude of people. 
A louder or more confused noise could hardly be at the 
taking of a city by storm. At first, Mrs. B. and her 
daughter endeavored to quiet them ; but it was labor lost. 
They might as well have attempted to still the raging of the 
sea, and were, therefore, soon glad to shift for themselves. 
The rabble roared with all their throats, ' Bring out the 
Oanorum ! Where is the Canorum ? 9 (an unmeaning 
word which the Cornish rabble then used instead of Meth- 
odist.*) No answer being given, they quickly forced open 
the outer door, and filled the passage. Onlj a wainscot 



PROGRESS OF METHODISM. 



59 



partition was between us, which was not likely to stand hug. 
I immediately took down a large looking glass which hung 
against it, supposing the whole side would fall in at once. 
They began their work with abundance of bitter impreca- 
tions. A poor girl who was left in the house was utterly 
astonished, and cried out, 6 0, sir, what must we do ? ' I 
said, 4 We must pray. 5 Indeed, at that time, to all appear- 
ance, our lives were not worth an hour's purchase. She 
asked, 6 But, sir, is it not better for you to hide yourself? 
To get into the closet ? ' I answered, 4 No. It is best for 
me to stand just where I am.' Among those without were 
the crews of some privateers which were lately come into 
the harbor. Some of these, being angry at the slowness 
of the rest, thrust them away, and coming up all together, 
set their shoulders to the inner door, and cried out, 4 Avast, 
lads, avast ! 9 Away went all the hinges at once, and the 
door fell back into the room. I stepped forward into the 
midst of them, and said, 4 Here I am. Which of you has 
any thing to say to me ? To which of you have I done any 
wrong ? To you ? Or you ? Or you ? ' I continued 
speaking till I came into the middle of the street, and then 
raising my voice, said, 4 Neighbors, countrymen, do you 
desire to hear me speak ? ' . They cried vehemently, 4 Yes, 
yes ! he shall speak. He shall. Nobody shall hinder him.' 
But having nothing to stand on, and no advantage of 
ground, I could be heard by a few only. However, I spoke 
without intermission ; and, as far as the sound reached, the 
people were still, till one or two of their captains turned 
about and swore, 4 Not a man shall touch him.' Mr. Thomas, 
a clergyman, then came up, and asked, 4 Are you not 
ashamed to use a stranger thus ? ' He was soon seconded by 
two or three gentlemen of the town, and one of the Aldermen, 
mih whom I walked down the town, speaking all the time, 



60 



COMPENDIUM OF METHODISM. 



till 1 came to Mrs. Maddern's house. The gentlemen pro- 
posed sending for my horse to the door, and desired me to 
step in and rest the mean time. But, on second thoughts, 
they judged it not advisable to let me go out among the 
people again. So they chose to send my horse before me 
fco Penryn, and to send me thither by water ; the sea run- 
ning close by the back door of the house in which we were, 

" I never saw before, no, not at Walsal itself, the hand of 
God so plainly shown as here. There I had some compan- 
ions, who were willing to die with me ; here, not a friend, 
but one simple girl, who likewise was hurried away from me 
in an instant, as soon as ever she came out of Mrs. B.'s 
house. There, I received some blows, lost part of my 
clothes, and was covered over with dirt. Here, although 
the hands of perhaps some hundreds of people were lifted 
up to strike or throw, they were one and all stopped in the 
midway, so that not a man touched me with one of his 
fingers. Neither was any thing thrown from first to last, so 
that I had not even a speck of dirt on my clothes. Who 
can deny that God heareth the prayer ? Or that he hath 
all power in heaven and earth ? " 

But mobs were among the least obstructions to the work. 
They usually beget a sympathy, which, though it may not 
have courage to repel them, will operate in other ways, and 
under other circumstances, with good effect. Popular 
derision presents a much more effective resistance to any 
cause. And this, accompanied with every other species of 
opposition which learning, wealth, prejudice, and power, 
can give, formed the mighty current that the Wesleyan 
movement had to resist. Nevertheless, by the peculiar 
blessing of heaven, it advanced with accumulating energy, 
achieving reforms among the lower classes that had been 
regarded utterly impracticable. 



CHAPTER 111. 



THE FIRST CONFERENCE, WITH THE TRIALS AND SUCCESS 
THAT FOLLOWED. 

For several years the preachers travelled from place to 
place as circumstances seemed to require, and as Mr. 
Wesley directed, without any plan. But as they became 
more numerous, and the work more extensive and compli- 
cated, it became necessary to divide the country into 
circuits, to be supplied by the different preachers according 
to rules that might be adopted for that purpose. To 
effect so difficult a task in a way not to disturb the unity of 
the body, and at the same time secure the greatest possible 
saccess, Mr. Wesley invited a number of the preachers to 
meet him for consultation. The first meeting was held at the 
Foundry, in London, June 25th, 1744, and consisted of six 
persons. The preachers thus met, Mr. Wesley denominated 
" The Conference" a title that is now better understood, 
and of high significance, both in Europe and America. The 
meeting continued five days, and was occupied, first of all, 
in prayer to God, for his guidance and blessing ; and then, 
in the consideration of the great doctrinal and practical 
questions particularly involved in their enterprise. 

That they might come to right conclusions, it was desired 
that all should have a single eye, and be as little children, 
having every thing to learn ; that every point should be 
examined to the foundation ; that each should speak what- 



62 



COMPENDIUM OF METHODISM. 



ever was in his heart, till every question should be thor 
oughly debated and settled. This being premised, the 
design of the meeting was stated to be, to consider, 1. 
What to teach. 2. How to teach. And 8. What to do ; 
L e., how to regulate our doctrine, discipline and practice. 
Whereupon, they proceeded step by step in the form of 
conversation, beginning with the doctrine of justification, 
till they had agreed upon most of the great principles which 
constitute the framework and strength of our ecclesiastical 
fabric. 

With an improved acquaintance with each other, and a 
better understanding of, and a stronger attachment to, the 
doctrines and discipline in which they were so happily 
agreed, they were now prepared to instruct and regulate the 
societies as they had never been before. And as the result 
of these deliberations, the work of God advanced with 
greater uniformity, and the different societies became 
moulded and fashioned after the same image, as was neces- 
sary to consolidate them into one grand confederacy. 

This was the beginning of Conferences, and lies at the 
foundation of that series of annual meetings of the preachers 
which has been extended to the present day. The second 
Conference commenced Aug. 1, 1745, and consisted of ten 
persons, convened, as before, by Mr. Wesley's invitation. 
Some years after he gave a general permission to all the 
preachers to attend, but soon retracted it. At these Con- 
ferences the character of the preachers was examined, 
points of doctrine and discipline reviewed as occasion 
required, complaints considered, and difficulties settled. 
The minutes of the several conversations held, formed the 
discipline of the societies. The last revision of them, by 
himself, was made in 1789, two years before his death. 

Arrangements now being more fully established, and the 



THR FIRST CONFERENCE. 



63 



preachers assigned to particular fields of labor for a time, 
Mr. Wesley took occasion to reason with the established 
clergy, to whose ignorance and prejudice he attributed most 
of the persecutions the societies w T ere called to endure. 
A.nd wishing to do it in a manner the least offensive, he 
Irew up a short state of the case between the clergy and 
the Methodists, and sent it to a personal friend, to be used 
as he should see fit. This document clearly indicates the 
principles, character, and condition of the societies at that 
time, we cannot deny our young friends the privilege of 
reading it in this connection. . Who will say that its demands 
are unreasonable ? 

" About seven years since w r e began preaching inward 
present salvation as attainable by faith alone. For preach- 
ing this doctrine, we were forbidden to preach in most- 
churches. We then preached in private 'houses ; and when 
the houses could not contain the people, in the open air. 
For this, many of the clergy preached or printed again3t 
us j as both heretics and schismatics. Persons w^ho were 
convinced of sin begged us to advise them more particu- 
larly how to flee from the wrath to come. We desired 
them, being many, to come at one time, and we would 
endeavor it. For this we were represented, both from the 
pulpit and the press, as introducing Popery, and raising 
sedition. Yea, all manner of evil was said, both of us and 
of those who used to assemble with us. Finding that some 
of these did walk disorderly, we desired them not to come 
to us any more. And some of the others we desired to 
overlook the rest, that we might know whether they walked 
worthy of the gospel. Several of the clergy now T stirred up 
the people to treat us as outlaws or mad dogs. The people 
did so, both in Staffordshire, Cornwall, and many other 
5 



64 



COMPENDIUM OF METHODISM. 



places. And they do so still, wherever they are not 
restrained by fear of the magistrates. 

" Now, what can we do, or what can you, or our brethren 
do, towards healing this breach ? Desire of us any thing 
which we can do with a safe conscience, and we will do it 
immediately. Will you meet us here ? Will you do what 
we desire of you, so far as you can with a safe conscience ? 

" 1. Do you desire us. To preach another, or to desist 
from preaching this doctrine ? We cannot do this with a 
safe conscience. 

" 2. Do you desire us, To desist from preaching in private 
homes, or in the open air? As things are now circum- 
stanced, this would be the same as desiring us not to preach 
at all. 

" 3. Do you desire us, Not to advise those who meet 
together for that purpose ? To dissolve our societies ? 
We cannot do this with a safe conscience ; for, we appre- 
hend, many souls would be lost thereby. 

" 4. Do you desire us, To advise them one by one ? This 
is impossible, because of their number. 

" 5. Do you desire us, To suffer those who walk disor- 
derly still to mix with the rest ? Neither can we do this 
with a safe conscience ; for 6 evil communications corrupt 
good manners? 

" 6. Do you desire us, To discharge those leaders, as we 
term them, who overlook the rest ? This is, in effect, to 
suffer the disorderly walkers still to remain with the rest. 

" Do you desire us, lastly, to behave with tenderness, 
both to the characters and persons of our brethren the 
clergy ? By the grace of God we can and will do this ; as, 
indeed, we have done to this day. 

" If you ask, What we desire of you to do ? we answer : 



THE FIRST CONFERENCE. 



1. We do not desire any of you to let us preach in your 
church, either if you believe us to preach false doctrine, or 
if you have the least scruple. But we desire any who 
believes us to preach true doctrine, and has no scruple in 
the matter, not to be either publicly or privately discouraged 
from inviting us to preach in his church. 

" 2. We do not desire that any who thinks it his duty to 
preach or print against us should refrain therefrom. But 
we desire, that none will do this till he has calmly consid- 
ered both sides of the question ; and that he would not 
condemn us unheard, but first read what we say in our own 
defence. 

" 3. We do not desire any favor if either Popery, sedition, 
or immorality be proved against us. But we desire you 
would not credit, without proof, any of those senseless tales 
that pass current with the vulgar ; that, if you do not credit 
them yourselves, you will not relate them to others ; yea, 
that you will discountenance those who still retail them 
abroad. 

" 4. We do not desire any preferment, favor, or recom- 
mendation, from those that are in power, either in Church 
or State. But we desire : 1. That if any thing material 
be laid to our charge, we may be permitted to answer for 
ourselves. 2. That you would hinder your dependents 
from stirring up the rabble against us, who are certainly not 
the proper judges in these matters ; and 3. That you would 
effectually suppress and discountenance all riots and popular 
insurrections, which evidently strike at the foundation of 
all government, whether of Church or State." 

While thus reasoning with the clergy, and other opposers 
of his movements, he was not unmindful of the conduct of 
his friends. His advice to them was equally pertinent and 



COMPENDIUM OF METHODISM. 



instructive. Nothing could more clearly certify the high 
moral purity of his purpose, or the wisdom of his plan. 
The following is sufficient to indicate the view he took of the 
enterprise in which he was engaged. 

" The first general advice which one who loves your 
souls would earnestly recommend to every one of you, is, 
Consider, with deep and frequent attention, the peculiar 
circumstances wherein you stand. One of these is, that 
you are a new people. Your name is new, (at least as 
used in a religious sense,) not heard of, till a few years ago, 
either in our own or any other nation. Your principles are 
new, in this respect, that there is no other set of people 
among us, (and possibly not in the Christian world,) w T ho 
hold them all in the same degree and connection ; who so 
strenuously and continually insist on the absolute necessity 
of universal holiness both in heart and life, — of a peaceful, 
joyous love of God, — of a supernatural evidence of things 
not seen, — of an inward witness that we are the children 
of God, — and of the inspiration of the Holy Ghost, in 
order to any good thought, or word, or work. And perhaps 
there is no other set of people, (at least not visibly united 
together,) who lay so much, and yet no more, stress than 
you do, on rectitude of opinions, on outward modes of wor- 
ship, and the use of those ordinances which you acknowledge 
to be of God; and yet do not condemn any man upon 
earth merely for thinking otherwise than you do — mucb 
less to imagine that God condemns him for this, if he be up- 
right and sincere of heart. 

" Your strictness of life, taking the whole of it together, 
may likewise be accounted new. I mean, your making it a 
rule to abstain from fashionable diversions ; your plainness 



THE FIRST CONFERENCE- 



67 



of dress ; your manner of dealing in trade ; your exactness 
in observing the Lord's day ; your scrupulosity as to things 
that have not paid custom ; your total abstinence from spir- 
ituous liquors (unless in cases of extreme necessity ;) your 
rule 6 not to mention the fault of an absent person, in par- 
ticular of ministers, or of those in authority,' may justly be 
termed new. For we do not find any body of people who 
insist on all these rules together. 

"Consider these peculiar circumstances wherein you 
stand, and you will see the propriety of a second advice 
I would recommend to you : Do not imagine you can avoid 
giving offence. Your very name renders this impossible. 
And as much offence as you give by your name, you will 
give still more by your principles. You will give offence to 
the bigots for opinions, modes of worship, and ordinances, by 
laying no more stress upon them ; to the bigots against 
them, by laying so much ; to men of form, by insisting so 
frequently and strongly on the inward power of religion ; to 
moral men, (so called,) by declaring the absolute necessity 
of faith, in order to acceptance with God ; to men of reason 
you will give offence, by talking of inspiration and receiving 
the Holy Ghost ; to drunkards, Sabbath breakers, common 
swearers, and other open sinners, by refraining from their 
company, as well as by that disapprobation of their 
behavior which you will be often obliged to express. 
Either, therefore, you must consent to give up your prin- 
ciples, or your fond hope of pleasing men. What makes 
even your principles more offensive is, this uniting of your- 
selves together ; union renders you more conspicuous, plac- 
ing you more in the eye of men ; and more dreadful to 
those of a fearful temper ; and more odious to men of zeal, 
if their zeal be any other than fervent love to God and 
man." 



68 



COMPENDIUM OF METHODISM. 



During the year 1764 Mr. Wesley traversed the most 
distant parts of the kingdom, and revivals prevailed in many 
places. He usually preached two or three times every day, 
and regulated the societies wherever he came. His whole 
heart was in the work, and his fixed resolution surmounted 
every difficulty. 

" At this period, the preachers were not skilled beyond 
the first principles of religion, and the practical consequences 
deducible from them : 6 repentance towards Grod, faith to- 
wards our Lord Jesus Christ? and the fruits that follow, 
i righteousness, and peace, and joy in the Holy Grhost.^ 
These were the subjects of their daily discourses, and these 
truths they knew in power. But such was the low state of 
religious knowledge among the people that it was absolutely 
necessary to enforce these first principles, and to give them 
a practical influence on the heart and life, before they were 
led any farther. In these circumstances, the limited know- 
ledge of the preachers was so far from being an incon- 
venience, that it was an unspeakable advantage, as it neces- 
sarily confined them to those fundamental points of experi- 
mental and practical religion which were best adapted to 
the state of the people. Ministers of diversified knowledge, 
but of little experience in the work of the Spirit of God, 
seldom dwell sufficiently in their sermons on these important 
points ; and hence the preachers were far more successful in 
awakening sinners to a sense of their dangerous state, and 
in bringing them to a saving knowledge of Christ. To 
enforce the necessity of repentance, and of seeking salvation 
by grace alone through a Redeemer, the preacher would 
often draw a picture of human nature in such strong and 
natural colors that every one who heard him saw his own 
likeness in it, and was ready to say, ' He hath shown me all 
that was in my heart ! 9 The effect was surprising. The 



THE FIRST CONFERENCE. 



69 



people found themselves, under every discourse, emerging 
out of the thickest darkness into a region of light, the blaze 
of which, being suddenly poured m upon them, gave exqui- 
site pain at first, but soon showed them the way to peace and 
consolation. Mr. Wesley foresaw that as knowledge was 
increased among the people it ought to be increased in the 
same, or even in a greater, proportion among the preachers, 
otherwise they would become less useful. He, therefore, 
began to think of a collection of such books in the English 
language as might forward their improvement in treating of 
the various branches of practical divinity." — Moore's Life 
of Wesley. 

This foresight, for which Mr. Wesley was so peculiar, led 
him to consultation, particularly with Dr. Doddridge, in re- 
gard to the selection of a library. The Doctor treated the 
subject with great courtesy, and furnished the list of books 
desired, notwithstanding the printer was driving him hard 
for copy to complete the third volume of his " Family 
Expositor." It was about this time that it was inserted in 
the minutes, for the benefit of the ministry : " Read the 
most useful books, and that regularly and constantly. 
Steadily spend all the morning in this employ, or, at least, 
five hours in the four-and-twenty. 

" ' But I read only the Bible.' Then you ought to teach 
others to read only the Bible, and, by parity of reason, to 
hear only the Bible. But if so, you need preach no more. 
Just so said George Bell. And what is the fruit ? Why, 
now he neither reads the Bible nor any thing else. This is 
rank enthusiasm. If you need no book but the Bible, you 
are got above St. Paul. He wanted others, too. 6 Bring 
the books,' says he, 6 but especially the parchments,' — 
those wrote on parchment. 6 But I have no taste for read- 
ing.' Contract a taste for it by use, or return tc your 
trade. 



70 



COMPENDIUM OF METHODISM. 



" 4 But I have no books. 9 I will give each of you, as fast 
as you will read them, books to the value of five pounds. 
And I desire that the assistants w T ould take care that all the 
large societies provide our works, or, at least, the notes, for 
the use of the preachers." 

It was at this period, also, that Mr. Wesley originated thd 
Kingswood School for the complete education of the young, 
where their morals would be secure. He had succeeded in 
the establishment of one for the children of the colliers, 
several years before, and was now looking to the interests of 
others in higher life. This school has done immense good, 
and, for many years, has been wholly devoted to the sons of 
the itinerant preachers. 

How Mr. Wesley obtained the means of carrying for- 
ward so many interests involving expense, is partly explained 
by the following fact in connection with the establishment of 
this school. " He was mentioning to a lady, with whom he 
was in company in the neighborhood of Bristol, his desire 
and design of erecting a Christian school, such as would not 
disgrace the apostolic age. The lady was so well pleased 
with his views that she immediately went to her scrutoire, 
and brought him five hundred pounds in bank notes, desiring 
him to accept of them, and to enter upon his plan immedi- 
ately. He did so. Afterwards, being in company with the 
same lady, she inquired how the building went on ; and 
whether he stood in need of farther assistance. He 
informed her that he had laid out all the money he had 
received, and that he was three hundred pounds in debt ; at 
the same time apologizing, and entreating her not to 
consider it as a concern of hers. But she immediately 
retired, and brought him the sum he wanted." 

What his unparalleled plan of finance did not secure in 
small sums among the poor, the Providence of God supplied 



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71 



in this way. But that plan ! Who has fully estimated it ? 
The rules for the government of its operators, the stewards, 
show that it was sanctified by prayer, like every other part 
of his system. He earned and begged money only for God 
and his cause, and he would have the business transacted in 
the spirit of vital piety, as much as preaching, or any other 
religious duty. Hence he drafted and gave to his stewards 
the following rules : — 

" 1. You are to be men full of the Holy Ghost and of wis- 
dom : that you may do all things in a manner acceptable to 
God. 2. You are to be present every Tuesday and Thursday 
morning, in order to transact the temporal affairs of the 
society. 3. You are to begin and end every meeting with 
earnest prayer to God for a blessing on all your undertak- 
ings. 4. You are to produce your accounts the first 
Tuesday in every month, that they may be transcribed into 
the ledger. 5. You are to take it in turn, month by month, 
to be chairman. The chairman is to see that all the rules 
be punctually observed, and immediately to check him who 
breaks any of them. 6. You are to do nothing without the 
consent of the minister, either actually had or reasonably 
presumed. 7. You are to consider, whenever you meet, 
fi God is here.' Therefore be serious. Utter no trifling 
word. Speak as in his presence, and to the glory of his 
great name. 8. When any thing is debated, let one at once 
stand up and speak, the rest giving attention. And let him 
speak just loud enough to be heard, in love and in the spirit 
of meekness. 9. You are continually to pray and endea- 
vor that a holy harmony of soul may in all things subsist 
among you : that in every step you may keep the unity of 
the spirit in the bond of peace. 10. In all debates you are 
to watch over your spirits, avoiding, as fire, all clamor and 



72 



COMPENDIUM OF METHODISM. 



contention ; being c swift to hear, slow to speak ; 5 in honor, 
every man preferring another before himself. 11. If you 
cannot relieve, do not grieve the poor. Give them soft 
words, if nothing else. Abstain from either sour looks or 
harsh words. Let them be glad to come, even though they 
should go empty away. Put yourselves in the place of 
every poor man ; and deal with him as you would God 
should deal with vou." 

V 

In 1747 a Mr. Williams crossed the channel and began 
to preach the new doctrine in Ireland. Hearing of his 
success, Mr. Wesley was soon by his side, but returned 
after a few weeks, and was followed by his brother and 
others, from whom Ireland received the word of life. The 
itinerants were now moving in all directions, toiling hard, 
and suffering every inconvenience imaginable but that of 
a guilty conscience and the frown of God. Mr. C. 
Wesley, writing to his brother from Dublin about buying a 
preaching house, that would also accommodate the preachers, 
says : "I must go there or to some other lodgings, or take 
my flight ; for here I can stay no longer. A family of 
squalling children, a landlady just ready to lie in, a maid who 
has no time to do the least thing for us, are some of our 
conveniences ! Our two rooms for four people (six, when 
J. Healy and Haughton come) allow no opportunity for 
retirement. Charles and I groan for elbow-room in our 
press-bed ; our diet answerable to our lodgings ; no one to 
mend our clothes and stockings ; no money to buy more. I 
marvel that we have stood our ground so long in these 
lamentable circumstances." 

These inconveniences, accompanied by the most bitter per- 
secution that Popery and carnality could devise, were enough 
to discourage ordinary minds ; but these men were prepared 



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73 



for the emergency. To the personal enjoyment of true 
piety was added -unparalleled success. Though ridiculed, 
and even mobbed in almost every place, souls were 
awakened and converted in great numbers, and new societies 
sprung up in various places. 

Besides the difficulties which arose from poverty, unpopu- 
larity, mobs, &c, Mr. Wesley had others to surmount in 
carrying out his design, and what he understood to be the 
purpose of God, that must not be overlooked. He had no 
thought of leaving the Established Church, and did not 
leave it till he was removed to the church triumphant. The 
societies he formed were parts of the church, and aimed not 
at separation, but greater improvement in the knowledge 
and love of God. This circumstance exposed him to twc 
classes of complainers, which made him much trouble ; 
namely, those who thought he went too far, — that having 
got the people converted, he ought to leave them to the 
watch-care of their legal pastors, particularly where they 
were truly pious, and not organize them into societies ; and, 
on the other hand, those who thought he did not go far 
enough — that he ought to secede, and form an inde- 
pendent church. 

The arguments of both parties bore an aspect of plausi- 
bility, to say the least ; but they were manfully answered. 
His reason for not leaving his followers to the regular 
clergy was, generally, that it would prove fatal to their 
piety. Most of the clergy would treat them with derision> 
while the better disposed, and even the most pious among 
them, were incompetent to train up spiritual children, with 
whom they never " travailed in birth." His reason for not 
forming an independency was, not that none could be saved 
out of the church, but that he could better spread Scriptural 
holiness over the land by remaining in it, than by seceding. 



74 



COMPENDIUM OF METHODISM. 



which was probably true at that time. Hence he resisted 

every solicitation to closer adherence to the church, and a 
greater departure from it; and drew near or receded, as his 
object seemed to require. 

But some of the most serious obstacles Methodism had to 
overcome were introduced by her own members. We have 
referred to Mr. Maxfield as the first lay preacher that 
appeared in the Wesleyan ranks, a young man of talent 
and usefulness. He was ordained by Bishop Barnard, on 
the recommendation of Mr. Wesley ; the bishop saying, at 
the time, "Sir, I ordain you to assist that good man, that 
he may not work himself to death." 

Mr. Maxfield met the bishop's design admirably at the 
time, but afterward fell out by the way. It is all the same 
with the enemies of religion, whether its friends betray the 
cause by inactivity or enthusiasm ; and often, when the devil 
fails in producing the first, he will succeed in the second. 
This seems to have been the case in London, where Mr, 
Maxfield was preaching. A revival was in powerful pro- 
gress, notwithstanding much resistance, when some became 
wise above what is written, and dreams, visions, and revela- 
tions took possession of several minds, and were regarded of 
paramount authority. Mr. Maxfield encouraged the delu- 
sion, which made it necessary to guard a little against his 
influence, and induced Mr. Wesley to write him quickly all 
that was in his heart. ( Wesley 9 8 Works, vol. 4, p. 140.) 

But it had no good effect. Mr. Maxfield was too far 
gone to be recovered. He w T as at the bottom of the mis- 
chief, the very life of the cause, and stirred up the people 
against Mr. Wesley and the other preachers, as too cold and 
blind to teach them the deep things of the Spirit, such as he 
himself revealed. At length the crisis came, and a consid- 
erable number of the society left, Mr. Maxfield among the 



THE FIRST CONFERENCE. 



75 



rest. " And from that time," says Mr. Wesley, "he has 
spake all manner of evil of me, his father, his friend, his 
greatest earthly benefactor." Mr. Maxfield lived about 
twenty years after his separation ; and Mr. Bell, another 
prominent character in the drama, lived much longer, but 
made no pretension to religion. When the last of February 
(the time for the world to come to an end, according to his 
prediction) arrived, and all things remained as they were, 
his spirit felt the rebuke, and veered to the opposite pole, 
where it sank into the icy depths of infidel indifference. 

But the work of God still went on in London; and, 
though seventy-five persons left the society, several hundreds 
remained who were more united than ever. But the predic- 
tion that the world was coming to an end on the 28th of 
February created a great panic ; and, taken in connection 
with the other errors of the separatists, and the transactions 
to which they gave origin, it was sadly injurious to the cause 
of religion. 



CHAPTER IV. 



THE CALVINISTIC CONTROVERSY, THE DEED OF SETTLEMENT^ 

and mr. wesley's standing in the country. 

The next general conflict the societies experienced arose 
from a revival of Antinomianism, which was eating out the 
vitals of religion all over the kingdom. Though Methodism 
had excluded none from its fellowship on account of doc- 
trinal errors, it nevertheless had a theory of its own, which 
was considered important, though not positively indispensab- 
le to regeneration. But it now became evident enough 
that some of those principles, which had been treated with 
great liberality, were working the death of practical piety. 
This was particularly the case with that system of error 
called Antinomianism, which assumes that, as the elect can- 
not fall from grace, nor forfeit the divine favor, the wicked 
actions they commit are not really sinful, nor violations of 
the divine law ; and consequently they have no occasion 
either to confess their sins, or to break them off by repent- 
ance. Mr. Fletcher, vicar of Madeley, describes the state 
of religion in the popular walks of life in these words : — 

" At this time we stand particularly in dangei of split- 
ting upon the Antinomian rock. Many smatterers in Chris- 
tian experience talk of finished salvation in Christ, or boast 
of being in a state of justification and sanctification, while 
they know little of themselves, and less of Christ. Their 
whole behavior testifies that their heart is void of humble 
76 



THE CALVINISTIC CONTROVERSY. 



77 



iove, and full of carnal confidence. They cry, 4 Lord, 
Lord! 7 with as much assurance and as little right as the 
foolish virgins. They pass for sweet Christians, dear chil- 
dren of God, and good believers ; but their secret reserves 
evidence them to be only such believers as Simon Magus ? 
Ananias and Sapphira." 

To prevent this terrible malaria from poisoning the young 
societies, which had now become pretty numerous, the Con- 
ference of 1770 called up the subject, and reaffirmed cer- 
tain propositions directly opposed to the Antinomian theory. 
The Minutes of this Conference created great excitement. 
The Calvinists took the alarm, and the Honorable and 
Reverend Walter Shirley wrote a circular letter to all the 
serious clergy, and some others, inviting them to meet at 
Bristol on the sixth of the following August, the time and 
place of Mr. Wesley's next Conference, and go to the Con- 
ference in a body, and " insist on a formal recantation of 
the said Minutes," and in case of a refusal, " that they sign 
and publish their protest against them." What gave more 
influence to the letter, was the fact that the proposition 
originated with Lady Hundingdon, an old friend of Mr. 
Wesley and of the Wesleyan movement. 

Mr. Fletcher, characterized as the " sainted Fletcher," 
because of his extraordinary piety, on receiving one of these 
circulars, communicated the contents to Mr. Wesley, pro- 
posing to stand by him and his doctrine to the last. He 
also wrote Mr. Shirley, entreating him to recall his circulars, 
and wrote other letters he thought necessary to counteract 
the influence of the plot. But all availed nothing. The 
opposition to the Minutes waxed warm, and a long contro- 
versy ensued, to which we are indebted for Fletcher's four 
volumes of Checks to Antinomianism ; a work which has, 
indeed, agreeably to its talented author's promise, stood by 



78 



COMPENDIUM OF METHODISM. 



Mr. Wesley and his principles " to the last." Being 
written in a charming style, and with a power of argument 
which no sophistry can gainsay, and, withal, breathing the 
very spirit of heaven in every line, it has been a bulwark of 
defence to our theology, against w T hich all the fiery darts of 
opponents have been hurled in vain. How much we owe, 
how much the truth of God owes, how much the universal 
church and the world ow T e to this work, we, of course, have 
no means of exact information ; but in our opinion, there is 
not a work extant which has done more, under God, for the 
honor and perpetuity of Christian theology in its purity and 
power. Under its withering glance error has blushed and 
fled away, or assumed a new aspect, which, in its turn, has 
been rebuked, and retired. Its birth was a glorious era in 
Methodism. We commend the work to the careful exami- 
nation of all who are in any way troubled with the Cat 
vinistic delusion. They will find it a sovereign remedy 
against it as it was, or now is, when it is properly under- 
stood. And it is equally appropriate to those who would 
understand the doctrines of Methodism, and the grounds on 
which they rest for defence. 

• Tuesday, Aug. 6th, the Conference commenced its ses- 
sion, and Mr. Shirley and his friends appeared. The con- 
versation that ensued lasted two hours, and was conducted 
with remarkable good temper ; but there was no " recanta- 
tion " or satisfaction ; and the controversy ensued, to which 
we have referred ; Mr. Fletcher managing the Arminian side 
of the question, and various gentlemen of distinction the 
Calvinistic ; thus relieving Mr. Wesley from a task that in 
other controversies had devolved upon him, and leaving him 
at liberty to prosecute the great work of which he was the 
acknowledged leader. 

Methodism had made a fair beginning in Scotland, also. 



THE CALVINISTIC CONTROVERSY. 



79 



Many had been converted, and several societies formed. 
But in the midst of the work this question arose. The excel- 
lent Mr. Hervey, author of the " Meditations," and an old 
pupil of Mr. Wesley, had formerly been induced to write 
some letters, which being now published and scattered among 
the young believers did much harm.* " 0," said one of the 
preachers then in Scotland, " the precious convictions which 
these letters have destined ! Many, that have often declared 
the great profit they received under our ministry, were by 
these induced to leave us." " Though the preachers met with 
no mobs in Scotland to oppose their progress, they encountered 
prejudices that were more formidable." Says Dr. White- 
head : " They found the Scots strongly entrenched within 
the lines of religious opinions and modes of worship, which 
almost bade defiance to any mode of attack." 

Mr. Wesley was now considerably advanced in life. But 
though his health and strength remained undiminished, he 
regarded his dissolution as near, and deliberately applied 
himself to provide for the government of the multitudes he 
had drawn around him. Who was to take his place and do 
his work, without his influence, (and no man could have it,) 
was a question which occupied, not his attention only, but 
that of the preachers, who already trembled for the unity of 
the body when Mr. Wesley should be called to his reward. 

From reference already made to Mr. Fletcher, the reader 
would naturally infer that he occupied a high place in the 
affections of the whole body. This was the fact, in proof 
of which Mr. Wesley was frequently solicited to secure him 
for his successor. Accordingly, in January, 1773, he wrote 
Mr. Fletcher a very emphatic letter, urging him by high 

* These letters were not published till after Mr. Hervey's death, and then 
against his dying prohibition; to serve two objects, viz,: the covetousness of 
one man, and the bigotry of another. 
6 



80 



COMPENDIUM OF METHODISM. 



considerations to enter into the itinerant work, and be pre- 
pared to succeed him in office. Mi. Fletcher replied with 
his usual modesty, declining the overture, but promising 
such assistance as he might be able to afford in certain con- 
tingencies. This was construed into encouragement by 
Home of the preachers, and Mr. Fletcher was addressed a 
second time ; but to no purpose. He was a great man, an 
excellent scholar, and an eminent Christian ; but he was 
not probably " born to command." He could not fancy the 
position offered him. " 1 am," said he facetiously to a 
friend, ' 4 like one of your casks of wine : I am good for 
nothing till I settle" 

Methodism had found its way to America some time . 
before. It now appeared in the Isle of Man, in Holland, 
and other places, and Mr. Wesley presided over the whole, 
travelling from country to country in his regular course with 
the same apparent ease and energy he had displayed in 
former years. But the question must be settled, " what is 
going to be done when Mr. Wesley dies ? " Most of the 
trust deeds secured the right of appointing the preachers to 
the several chapels to him, some made no provision for their 
appointment after his demise, while many vested the right 
to appoint in the Conference. But who were the Con- 
ference ? As before stated, it was composed of such 
preachers as Mr. Wesley called together to counsel with 
him, and none others. Here was a difficulty which many 
feared, and some hoped, would prove fatal to the union 
of the societies. 

To avoid so great a calamity Mr. Wesley took legal 
advice, and prepared a " Deed of Declaration," constituting 
one hundred preachers, whom he named therein, the Con- 
ference of the people called Methodists — making provision 
for the filling of vacancies occasioned by death, superannua- 



THE CALVINISTIC CONTROVERSY. 



81 



don, or excision ; and defining their duties and powers bo 
as to secure the occupancy of the meeting-houses, and other 
society property, to the Methodists, according to the original 
design ; and preserve the itinerancy for ever unimpaired 
among them. This Deed being recorded in His Majesty's 
High Court of Chancery, in the year 1784, the question of 
authority and government was settled. The deed created 
some little uneasiness among certain preachers not named in 
it, particularly such as had left the work like Dr. White* 
head, and were hoping to obtain a settlement, as did Mr. 
Wesley's book-steward, in a Congregational Methodist 
Church. But in general it gave great satisfaction. Mi\ 
Wesley's motives for this measure we find stated by himself 
in these words : — 

" Without some authentic deed, fixing the meaning of the 
term, the moment I died the Conference had been nothing. 
Therefore, any of the proprietors of the land on which our 
preaching-house3 were built might have seized them for their 
own use, and there would have been none to hinder them ; 
for the Conference would have been nobody — a mere 
empty name. 

" You see, then, in all the pains I have taken about this 
necessary deed, I have been laboring, not for myself, (I 
have no interest therein,) but for the whole body of Meth- 
odists, in order to fix them upon such a foundation as is 
likely to stand as long as the sun and moon endure. That 
is, if they continue to walk by faith, and show forth their 
faith by their works ; otherwise, I pray God to root out the 
memorial of them from the earth." 

The remarks of Mr. Moore on the importance of this 
u Deed " are full of sound sense. He says : — 

" That men, (not a few of whom had departed from the 
society, and some had been expelled from it 5 ) should. 



82 



COMPENDIUM OF METHODISM. 



merely by virtue of their legal authority over the premises, 
appoint preachers to feed and guide the flock, exhibited a 
distressing prospect. Even where the Trustees continued 
members of the society, and attached to its interests, what 
could be expected, in a matter of such vital concern, from 
men so much engaged in worldly business ? This has often 
been proved in religious communities. It was the chief 
cause of the decline of religion among the latter Puritans : 
their lay-elders assumed, after some time, the whole 
authority. From this proceeded that worldly spirit and 
political zeal which so greatly dishonored that work in its 
last days ; and which had previously overthrown both church 
and state. 

" The evil showed itself in prominent overt acts, previous 
to this period. Mr. Wesley, having striven to prevail on 
some Trustees in Yorkshire to settle their chapels, so that 
the people might continue to hear the same truths, and be 
ander the same discipline as heretofore, was assailed with 
calumny, and with the most determined opposition, as 
though he intended to make the chapels his own ! Another 
set of Trustees, in the same county, absolutely refused to 
settle a lately erected chapel ; and, in the issue, engaged 
Mr, Wesley's book-steward in London, who had been an 
itinerant preacher, to come to them as their minister. This 
man, however, was 6 wise in his generation/ and insisted 
upon having an income of sixty pounds per annum, with the 
chapel-house to live in, settled upon him during his life, 
before he would relinquish his place under Mr. Wesley. 
What will not party spirit do ! I was a witness, when, after 
Mr. Wesley's death, it was found that the preachers con- 
tinued united and faithful in their calling, how deeply those 
men repented of their conduct in this instance. In vain 
they represented to the man of their unhappy choice Low 



THE CALVINISTIC CONTROVERSY. 



83 



lamentably their congregations had declined, and how hardly 
they could sustain the expenses they had incurred. The 
answer was short : They might employ other preachers if 
they should think it proper ; but the dwelling-house and the 
stated income belonged to him ! 

" We need not wonder that Dr. Whitehead should speak 
?rith such deep concern, and indulge such a spirit of calumny, 
concerning this important measure of settling the chapels. 
The Doctor, and many others who had departed from the 
work, had, through that wise measure, hut little prospect of 
succeeding, like his friend the book-steward, to occupy 
chapels built for the people by Mr. Wesley's influence and 
the labor of the preachers. The favor of those Trustees 
who might be disposed to forget their sacred obligations, and 
incur such an awful responsibility, held out but little hope to 
such men, now that a legal definition was given to the 
phrase — The Conference : and, in fact, every appea* 
made to equity has fully succeeded, on this very ground. 

" In that day of uncertainty and surmise, there were not 
wanting some, even among the itinerant preachers, who 
entertained fears respecting a settlement of this kind. One 
of those preachers, and of considerable eminence, attacked 
the Deed of Settlement, and declared that Mr. Wesley 
might as justly place all the dwelling-houses, barns, work- 
shops, &c, in which we had preached for so many years, 
under the authority of the Conference, as he had done the 
chapels ; and that he thus assumed an authority that the 
Lord had not given him. This seemed far too strong to be 
generally received, and it was quickly answered. A 
preacher, in reply, observed, 6 that, certainly, there was as 
much justice in the one case as the other, provided those 
dwelling-houses, barns, workshops, &c, had been built in 
consequence of the preaching, and by the subscriptions of 



84 



COMPENDIUM OF METHODISM. 



the connection ; and in order that those erections might 
continue to be used for the purposes for which they were 
thus built! ' This closed the debate for that time." 

To give this instrument a happier operation and more 
general acceptability, Mr. Wesley left the following letter to 
be read at the first session of the Conference after his 
decease : — 

" TO THE METHODIST CONFERENCE. 

" Chester, April 7, 1785. 

" My dear Brethren : — Some of our travelling 
preachers have expressed a fear that, after my decease, you 
would exclude them either from preaching in connection 
with you, or from some other privilege which they now 
enjoy. I know no other way to prevent any such incon- 
venience, than to leave these, my last words, with you. 

" I beseech you, by the mercies of God, that you never 
avail yourselves of the 6 Deed of Declaration ' to assume 
any superiority over your brethren ; but let all things go on 
among those itinerants who choose to remain together 
exactly in the same manner as when I was with you, so far 
as circumstances will permit. 

" In particular, I beseech you, if you ever loved me, and 
if you now love God and your brethren, to have no respect 
of persons in stationing the preachers, in choosing children 
for the Kingswood school, in disposing of the yearly contri- 
bution and the preachers' fund, or any other public money. 
But do all things with a single eye, as I have done from the 
beginning. Go on thus, doing all things without prejudice 
or partiality, and God will be with you to the end. 

"John Wesley." 

This letter was read to the Conference, according to the 
writer's design, and responded to by resolutions pledging 



THE CALVINIST1C CONTROVERSY. 



85 



that body to entire acquiescence in its suggestions. But 
the effect was not all that was desired. Though it allayed 
the fears of individuals, it did not endear the government 
provided for in the " Deed " to all parties. Some had little 
fondness for the national church, and wished to have all con- 
aection sundered, that they might enter the lists against it 
The heads of others were quite turned in favor of ecclesias- 
tical democracy. They could away with no system that did 
not eschew all distinctions ; while a considerable number of 
excellent men preferred something a little different from 
the existing plan. The matter was talked over privately, 
and a private convention or two was called, in which sys- 
tems were suggested and discussed, and in which, too, 
strong preferences were expressed for our own. But 
the secret was soon out, and raised an excitement which 
alarmed the friends of the cause exceedingly. But the 
next Conference, by the timely aid of their " Deed/' 
firmly resisted all attempts to effect a change in the 
constitution, in the face of great and good men whose 
names are still cherished with veneration. 

Thus that instrument has ever proved itself the sheet 
anchor of Mr. Wesley's incomparable plan, and of the 
true interests of Methodism in every emergency. If the 
preachers have at any time inclined to diverge from it, it 
has restrained them ; and it has compelled them to dis- 
countenance and suppress all tendencies to revolution ; so 
that the designs of Mr. Wesley and his coadjutors have 
been steadily carried out. And, so far as we can now see, 
they must continue to be to the end of time, unless the Con- 
ference shall apostatize from God, and become indisposed to 
work the system ; or the legislative or judiciary department 
of the country shall prove recreant to duty, and attempt to 
mend what it only ought to protect. But we think there is 



86 



COMPENDIUM OP METHODISM. 



no immediate occasion of alarm. The experiments which 
have been made in vain at all these points, form ground 
of confidence in the integrity both of the Conference and 
the civil government. 

Hence, instead of the societies being scattered at the 
death of Mr. Wesley, as was anticipated, they struck their 
roots still deeper, and extended their branches wider. Says 
Mr. Jackson: "Extensive revivals broke out in several 
places ; new societies were formed, and older ones were 
quickened and augmented ; and many chapels, of various 
sizes, were erected and enlarged. Within ten years after 
Mr. Wesley's death the societies were increased in Great 
Britain alone more than forty thousand members, and in 
twenty years they were increased upward of one hundred 
thousand" 

Mr. Wesley continued his labors and triumphs after this 
as before, without much interruption of health, till March 2, 
1791, when he departed this life in glorious hope of a bliss- 
ful immortality, in the eighty-eighth year of his age, and the 
sixty-fourth of his ministry ; leaving numerous and flourish- 
ing societies throughout Great Britain and Ireland, the Isle 
of Wight, the Isle of Man, the United States, Canada, and 
Newfoundland, all cherishing the same faith, enjoying the 
same religion, and walking by the same rules. The socie- 
ties in America were then divided in thirteen Conferences, 
and embraced 250 itinerant preachers, and more than 
83,000 members. 

The latter part of Mr. Wesley's career differed in one 
respect from the former. His early travels were constantly 
interrupted by mobs, and other persecutions, which not only 
embarrassed his work but often endangered his life. But 
God permitted him to live to command the respect and ven 
eration of his greatest enemies. His old age was honored 



THE CALVINISTIC CONTROVERSY. 



87 



with all the attention that was safe for any man to receive. 
" The churches in London were generally closed against 
him in 1738 ; but now he had more applications to preach 
in those very churches, for the benefit of public charities, 
than he could possibly comply with. His visits to many 
places in the country created a sort of general festival. 
The people crowded around him as he passed along the 
streets ; the windows were filled with eager gazers ; the 
children waited 6 to catch the good man's smile,' which the 
overflowing benignity of his heart rendered him ever willing 
to bestow. When he first went into Cornwall, accompanied 
by John Nelson, he plucked blackberries from the hedges to 
allay the cravings of hunger ; and slept upon boards, having 
his saddle-bags for a pillow, till the bones cut through his 
skin. Now he was received, in that county especially, as 
an angel of God. On the 17th of August, 1789, on visit- 
ing Falmouth, he says, 6 The last time I was here, above 
forty years ago, I was taken prisoner by an immense mob, 
gaping and roaring like lions. But how is the tide turned ! 
High and low now lined the street from one end of the town 
to the other, out of stark love, gaping and staring as if the 
king were going by.' " — Cent, of Methodism, p. 143. 

Thus, integrity to God is often honored even in this world- 
Whatever injustice, prejudice, and calumny, may heap upon 
our names for a time, if we take it patiently, and plod od 
in the way of well-doing, redemption will come, and Hanum 
shall be compelled by his own convictions to honor the same 
Mordecai he would have hanged. 



CHAPTER V. 



DIFFICULTIES ABOUT THE SACRAMENTS, " PLAN OF PACIFI- 
CATION," AND MISSIONARY OPERATIONS. 

The tenacity with which Mr. Wesley adhered to the 
Established Church has already been mentioned. He 
required nothing as a condition of membership in his socie- 
ties, nor indeed allowed any conduct among his adherents 
which was inconsistent with his relations to the church, or 
conformity to its lawful requisitions. He held no service in 
the chapels during the time of regular service in the church, 
but attended that service himself, and enjoined upon his 
followers to do the same. Nor would he allow the preachers 
to administer the sacraments, but required the members of 
the society to attend upon the sacrament in the church. 
His preaching places must not be called churches, but 
chapels; his helpers, not clergymen, but lay preachers ; and 
the assemblies of his people, mere societies. 

But he did not maintain this course without considerable 
difficulty, nor without strong apprehensions that something 
like a separation would ultimately take place. The repul- 
sion of Methodists and Methodist preachers from the 
sacrament, and the infliction of cruel persecution from a 
domineering priesthood, created a general distrust of the 
piety of its incumbents, and a consequent disinclination tc 
attend upon their ministry. Of course, there was a loud 
call for the sacraments in the chapels, which could not be 
88 



DIFFICULTIES ABOUT THE SACRAMENTS. 89 

fully answered without seeming to dissent from the establish 
inent. Mr. Wesley's personal influence went far in moder- 
ating this demand, but was hardly sufficient. At all events, 
he found it necessary to administer the sacrament himself 
in some of the chapels, and to secure similar service from 
several others of the regular clergy who were interested in 
his objects. 

This was the state of things at his death, when all eyes 
turned to the Conference for some accommodation. To pre- 
vent the administration of the sacraments to the people by 
their own preachers was impossible. The Conference had 
no power to do it, had it been disposed. " The question," 
says Mr. Watson, " stood on plain practical ground : ' Shall 
the societies be obliged, from their conscientious scruples, 
to neglect an ordinance of God ? or shall we drive them to 
the dissenters, whose peculiar doctrines they do not believe ? 
or shall we, under certain regulations, accede to their 
wishes ? ' " 

The Conference was very unwilling at first to do any 
thing on the subject. They were delicately situated. They 
Had always been taught to regard themselves as a society in 
the church, and not a church by themselves. With this 
understanding, many of their most wealthy and pious mem- 
bers had been induced to join, and were at that moment 
holding important offices of trust, who still regarded the 
church as their mother, and looked only to her for the valid 
administration of the ordinances. The Conference was 
aware how the change demanded would affect such people, 
and felt compelled to move cautiously. But their prudent 
tardiness and delay did not quiet the public mind. Discus- 
sion waxed warmer and warmer. The leading men in the 
Conference were on opposite sides, and the prospect for 
peace was dubious. A majority, however, agreed that the 



90 



COMPENDIUM OF METHODISM. 



preachers might administer the ordinances where a majority 
in the society was in favor. This gave the high church 
party great offence, and created no little disturbance. They 
next, for peace's sake, retracted a little, and allowed the 
sacraments only where there was no objection. This only 
increased the difficulty, as it gave the power to a single 
churchman to bind all the rest of the society. The conten- 
tion now became intolerable. High church trustees shut 
several of the chapels against low church preachers ; con 
gregations were divided ; many seceded from the society, 
and things looked threatening indeed. What could be 
done ? The conference was as much divided as the people. 
Mr. Benson was high church, Mr. Moore, Mr. Wesley's 
biographer, was low church, and both had been in the same 
circuit, serving different parties to the controversy. 

The opening of the Conference of 1795 was a critical 
period. Excitement had reached the culminating point. 
Argument was exhausted. All seemed to feel that the 
decisions of this session would decide the fate of the 
Wesleyan body ; and yet it was obvious that no action, 
however wise, would please all, and prevent a separation of 
some from the connection. The alternation of hope and 
fear could be distinguished in every countenance. Many a 
pious heart trembled for the ark of God. Trustees and 
stewards from all parts of the kingdom were assembled in 
the lobby, to speak for themselves and their constituents, 
and by all lawful means to persuade the Conference to favor 
the preferences of their respective parties. Some would 
secede if the Conference should do thus and thus ; and 
others would secede if it should not. The Conference 
heard all ; and, fully impressed with the delicacy of their 
position, entered upon their work like men of God, 
determined to take no advantage that did not belong to 



DIFFICULTIES ABOUT THE SACRAMENTS. 



91 



them, and come to some decision that would end the con* 
troversy for ever, if possible. 

It was first agreed to refer the whole matter to a " com- 
mittee of nine" to be chosen by ballot. This was the 
fairest way to choose them, and yet it was to be feared that 
in this way they would all be on one side, as it was evident 
the conference was not equally balanced. But no ; there 
was too much magnanimity in the body for this. All seemed 
to feel that both sides ought to be represented, and that 
minorities are to be respected. The ballotings resulted in 
the appointment of a mixed committee, consisting of Rev. 
Joseph Bradford, John Pawson, Alexander Mather, Thomas 
Coke, William Thompson, Samuel Bradburn, Joseph Ben- 
son, Henry Moore, and Adam Clarke. After sitting six 
evenings, three and a half hours each evening, in close 
deliberation, the committee presented a " Plan of Pacifica- 
tion," so accommodating all parties, and requiring conces- 
sions from all, that it was difficult to tell which party in the 
committee had prevailed. The truth was, (be it said to the 
praise of God, and to the credit of their hearts as well as 
their heads,) both prevailed. Their paramount interest was 
to save the cause ; and the matter in dispute being rather a 
prudential arrangement than a positive duty, they acqui- 
esced in a compromise that required concessions both ways, 
and still gave both sides their own way to an important 
extent. The Conference adopted the report with great 
unanimity, by slightly altering one article, after which it 
very harmoniously appended two or three more, and sent it 
forth among the societies. Few could say it was just what 
they wanted ; but nearly all the real Methodists, embracing 
the trustees, stewards, and private members, acquiesced in 
it as a plan of peculiar wisdom, dropped their controversies, 
and united anew in the work of God. There was, however, 



92 



COMPENDIUM OF METHODISM. 



a small secession about this lime, to which we shall refer 
hereafter. 

It is not necessary to state all the provisions of this plan. 
It is enough to say, that baptism and the Lord's supper, to- 
gether with service in the chapels during the time of church 
service, were provided for on the condition that a majority 
of the stewards and leaders should approve of it. But it 
did not bind the conscience of any one. If a majority should 
favor the sacraments, &c, according to the "plan" it did 
not bind the minority to attend upon them. Members could 
go to church as before, and those who preferred it might re- 
ceive baptism and the sacrament at chapel. Was not this 
kind ? Was it not just ? And was it not Wesleyan, too ? 
We have not a doubt of it. Mr. Wesley loved the church, 
but he loved the souls of men better. He would not sepa- 
rate from her any further than he found it necessary to the 
work of God. The church was not his God. In a letter to 
Mr. Walker, he says, " Nor have we taken one step further 
than we were convinced was our bounden duty. It is from 
a full conviction of this, that we have, 1. Preached abroad. 
2. Prayed extempore. 3. Formed societies ; and', 4. Permit- 
ted preachers who were not episcopally ordained. And 
were we pushed on this side, were there no alternative 
allowed, we should judge it our bounden duty rather wholly 
to separate from the church, than to give up any one 
of these points. Therefore, if we cannot stop a separation 
without stopping lay preachers, the case is clear — we can- 
not stop it at all." 

But the desire of the Conference to avoid all appearance 
of separation from the church, led them to qualify their 
preachers to administer the sacraments without the im- 
position of hands. This was not satisfactory to some, 
though they knew that the imposition of hands was a mere 



DIFFICULTIES ABOUT THE SACRAMENTS. 93 



ceremony, which added nothing to the validity of the ministry. 
But custom had invested it with so much importance, they 
were sure many people would never regard them as regular 
ministers of the gospel unless they had been ordained in the 
usual way. Therefore they wished the Conference to avail 
itself of a venerable custom, which, while it would add 
nothing to their authority, nor subtract any thing from the 
authority of the Church, would give them an influence over 
some minds that could not be otherwise obtained. This 
measure, however, was delayed till 1836, when the Confer- 
ence adopted it as a " standing rule." 

From the year 1752 to the year previous to his death, 
Mr. Wesley held an annual Conference with the preachers in 
Ireland ; and provided in his poll-deed for such gatherings 
as often as the British Conference should judge expedient. 
The Irish Conference is now held annually under the presi- 
dency of some one appointed for the purpose. It embraces 
97 circuits, 152 travelling preachers, and 0,740 members. 

The missionary work was for many years carried on under 
the direction of Dr. Coke, who travelled through the king- 
dom and took collections for its support. His labors in this 
department were very extensive and successful. He was 
probably instrumental in sowing the seed in the West Indies, 
which has since brought forth so abundantly. The 
redeemed sons of Africa, in those islands, owe more to him 
than they will ever realize till they meet him in glory. He 
was a whole man, and gave himself entirely to the work. 

" At the Conference of 1813, Dr. Coke, then in the 
sixty-seventh year of his age, expressed an earnest desire 
to proceed to the East Indies, for the purpose of establishing 
a mission there. Eighteen times had he crossed the 
Atlantic for missionary objects ; yet his godly ardor was un- 
abated, and his conviction of the truth of Christianity and of 



94 



COMPENDIUM OF METHODISM. 



its importance to mankind was increasingly strong and 
influential. Some of the brethren, recollecting his advanced 
age, the difficulties connected with the undertaking, and the 
serious inconvenience the missions already in existence would 
experience in consequence of his departure, attempted to 
dissuade him from the enterprise, desirable as they con- 
fessed it to be. He heard their reasonings and remonstran- 
ces, and then, bursting into tears, he exclaimed, in a manner 
which they could not resist, 4 If you will not let me go, you 
will break my heart.' His brethren withdrew their opposi- 
tion, and this honored patron and friend of missions, accom- 
panied by seven others, embarked for the East, in December, 
1813. On the third day of May following he was found 
dead in his cabin, having expired, it was believed, in a fit of 
apoplexy. Thus ended the life and labors of this estimable 
man, whose name will ever be remembered in honorable 
association with modern missions. Next to Mr. Wesley, 
no man was ever connected with the Methodist body who 
contributed more to extend the blessings of Christianity 
among mankind." — Centenary of Methodism, p. 162. 

This calamity, however, did not frustrate the enterprise. 
The body of Dr. Coke was committed to the deep ; but his 
associates continued their voyage, and laid the foundation of 
the mission at Ceylon, and on the continent of India, which 
has since attracted so much attention. And, strange as it 
may seem, the missionary spirit received a new impulse at 
home. The connection had been relying upon one man ; but j 
now that he was no more, all seemed to feel their responsi- 
bility, and rallied in support of the cause for which their 
venerated father and friend had given his fortune and his 
life. And here we find the opening of a new era in the 
history of Wesleyan missions. The necessities of the cause 
suggested to Rev. George Morley, superintendent of the 



DIFFICULTIES ABOUT THE SACRAMENTS. 



95 



Leeds circuit, the idea of a missionary society in thai town, 
by means of a public meeting. Rev. Richard Watson and 
lames Buckley were appointed to preach, and Thomas 
Thompson, Esq., a member of Parliament, to preside. The 
aieeting attracted general attention, and gave a powerful 
impulse to the cause. Similar meetings were now the order 
of the day, and followed each other in quick succession, 
" till the Methodist congregations, from the Land's End to 
the Tweed, caught the sacred flame. Collectors offered 
their services in all directions, the hearts of the people were 
every where impressed and opened by the state of the 
heathen, and the communication of authentic missionary 
intelligence ; and money was, from year to year, poured into 
the sacred treasury beyond all precedent." 

From that time the work has gone steadily on, command- 
ing the affections of preachers and people, and having the 
superintendency of the greatest minds and noblest hearts 
that ever graced the world. While the society was yet 
mourning for Dr. Coke, and fearing that they should never 
see his like again, God not only suggested a new plan, by 
which to make up in a measure for the loss they had sus- 
tained, but raised up a man, peculiarly endowed in all 
respects, to operate that plan with wonderful effect. We 
refer to Rev. Richard Watson, than whom, perhaps, the 
cause of missions never had a warmer friend oir an abler ad- 
vocate. During his activity the missions flourished beyond 
what they had ever done before, and gave fresh encourage- 
ment to effort. This may be seen in the South Seas, 
" where the savage inhabitants of whole islands have aban- 
doned the idols of their fathers, and where the people, by 
thousands, have become the spiritual worshippers of God. 
Civilization there walks hand in hand with Christianity; 
children and even old people are gathered together in 
7 



96 



COMPENDIUM OF METHODISM. 



schools ; and persons of all ranks are successfully learning 
the useful arts. The change which has taken place in the 
spirit and habits of those savage tribes is so sudden, deep, 
and extensive — so obviously above all human power — that 
he is blind who cannot see in it the working of that 
Almighty Spirit by whose agency three thousand persons 
in Jerusalem were, in one day, converted from Jewish obsti- 
nacy and unbelief to the faith of Christ." 

Other missionary fields have not been less fruitful. God 
has crowned the efforts of the Wesleyan Methodists with 
more than ordinary success. And they have deserved it ; 
for no people, in their circumstances, have contributed to 
the cause so liberally. The sun goes not down on their 
work. They have belted the earth with their missionary 
operations, and are waxing stronger and stronger every 
year. Their missionary society was formed in the year 
1818, and has steadily advanced until it has become one of 
the mightiest engines for good in Christendom. Its collec- 
tions the last year amounted to $503,375, a generous sum, 
indeed, especially when it is considered that they have first 
to support the regular church clergy, then their own, and 
are generally composed of the poorer classes of society. 

Nor has God forsaken them at home. Though they 
have shared the common reproach of Methodists, they have 
exerted an increasingly powerful influence to the present 
moment. Said Mr. Watson, " It might almost be said of 
as, 4 So the people shall dwell alone.' The high church- 
man has persecuted us because we are separatists ; the high 
dissenter has often looked upon us with hostility, because 
we would not see that an establishment necessarily, and in 
se^ involved a sin against the supremacy of Christ ; the 
rigid Calvinist has disliked us, because we hold the redemp- 
tion of all men ; the paiagianized Arminian, because we con- 



DIFFICULTIES ABOUT THE SACRAMENTS. 



97 



tend for salvation by grace ; the Antinomian, because we 
insist upon the perpetual obligation of the moral law ; the 
moralist, because we exalt faith ; the disaffected, because 
we hold that loyalty and religion are inseparable ; the politi 
eal tory, because he cannot think that separatists from the 
church can be loyal to the throne ; the philosopher, because 
he deems us fanatics ; while some infidel liberals, generally 
exclude us from all share in their liberality, except it be in 
their liberality of abuse. In the meantime, we have occa- 
sionally been favored with a smile, though somewhat of a 
condescending one, from the lofty churchman, and often 
with a fraternal embrace from pious and liberal dissenters ; 
and, if we act upon the principles left us by our great 
founder, we shall make a meek and lowly temper an essen- 
tial part of our religion ; and, after his example, move 
onward in the path of doing good, through 6 honor and dis- 
honor, through evil report and good report,' remembering 
that one fundamental principle of Wesleyan Methodism is 
anti-sectarianism and a catholic spirit. " 

Every weapon formed against them has most signally 
failed. An early application to Parliament for an alteration 
in the Toleration Act, that would have been ruinous to them 
had it been successful, resulted in an alteration in their 
favor. An appeal made to the Courts of Chancery, to break 
down Mr. Wesley's Deed of Declaration and subvert the 
Discipline, not only failed of its object, but established the 
Deed more firmly than ever, by procuring it the sanction of 
Mr. vice-chancellor Shadwell, and of lord chancellor Lynd- 
hurst. And so of the movements of certain trustees and 
others, who have seemed desirous of tearing up the old 
Wesleyan track ; they have only established it the more 
firmly, by attracting attention to its solidity and adaptation 
to its objects. 



98 



COMPENDIUM OF METHODISM. 



Nor have attacks upon their doctrines succeeded better. 
At no period have they lacked either men or means to vindi- 
cate themselves in this respect ; and by circulating the well- 
selected sermons, biographies, and commentaries of their 
book -room broadcast over the land, they have been able to 
extend and establish the heart-stirring truths of Methodism, 
in spite of all the learning and sophistry that have been 
arrayed against them. The enemies' attacks, often made 
upon leading men, have been equally fruitless. Those men 
have uniformly survived the storm, and even shone the 
brighter for the shadow that was cast upon them. And we 
have no doubt this will be the experience of themselves and 
their successors in the future, while they strive to "keep 
our rules, and not to mend them." 

In the progress of events they have been able to adopt 
measures for the full support of all their itinerant minis- 
ters, whether in effective service or superannuated ; and 
years have elapsed since one had to fear the want of bread 
in entering their ministry. This has, no doubt, operated 
favorably on the cause. Men, good and true, have been 
secured to the work, who might have spent their energies in 
a less useful way, had the idea of becoming itinerants been 
identified with that of starvation, or suffering the want of 
the necessaries of life. To enter a ministry, even with a 
lucid conviction of a call to preach, in the certain prospect 
of poverty and dependence, and perhaps of great suffering 
therefrom, requires more grace than men generally enjoy. 
Where there is one who will do it, we apprehend there are 
many who, though constrained by conscience to preach the 
gospel, would impose some restrictions upon their preferences; 
and, as a matter of apparent necessity, enter the work in 
another branch of the church, where their supplies would be 
more liberal. We believe Methodism in this country has 



DIFFICULTIES ABOUT THE SACRAMENTS. 



99 



lost many noble men, whose influence would greatly have 
accelerated the growth of the church, — men of piety and 
talent, — merely by the paucity of the support she has 
afforded. She may have been saved, by this means, from 
the curse of a hireling ministry — a ministry that seeks the 
fleece and not the flock. But we have no doubt the losses 
have greatly exceeded the gains. 

By providing amply for their ministers, not only while in 
effective service, but when disabled by sickness or old age, 
the Wesleyans have been enabled to select their men for the 
itinerant service. The supply of candidates is always 
abundant, though they only receive single men, unless their 
wives and children are provided for from other sources. 
They have also been enabled to hold them rigidly to the 
work when received, and make them feel that they must be 
efficient, or retire. And, besides, the people, paying the 
full amount required, are allowed to be more rigid in their 
claims than would be modest if they had but half fed their 
preachers. The advantages are, indeed, numerous, and the 
Wesleyans have been reaping them for many years. 



CHAPTER VI 



WESLEY AN SCHOOLS AND FUNDS. 

At the first Conference the question was asked, " Can 
we have a Seminary for laborers?" and answered, "If 
God spare us till another Conference." The next year 
it was inquired, " Can we have a Seminary for laborers, 
yet ? " To which it was replied, " Not till God gives us a 
proper tutor." The matter did not sleep here, though the 
object was not soon gained. 

A few years after Mr. Wesley's death a pamphlet was 
published by order of the Conference, showing the import- 
ance of a " plan of instruction " for preachers received on 
trial. In a letter written by Dr. Adam Clarke, in 1806, 
he says, " We want some kind of Seminary for educating 
such workmen as need not be ashamed. I introduced a 
conversation on the subject this morning ; and the preachers 
were unanimously of the opinion that some strong efforts 
should be made without delay, to get such a place estab- 
lished. Every circuit cries out, 'send us acceptable 
preachers.' How can we do this? We are obliged to take 
what offers. The time is coming, and now is, when illiterate 
piety can do no more for the interest and permanency of 
the work of God than lettered irreligion did formerly. 
Speak ! 0, speak speedily, to all our friends ! Let us get a 
plan organized without delay." 

In 1823, and from that time forward, the Conference 
100 



SCHOOLS AND FUNDS. 



101 



appointed a committee every year to consider the subject 
and report. In 1833 a committee, consisting of twenty 
preachers, was directed to meet in London, Oct. 23d, to 
settle upon a plan, which they completed after seven days' 
deliberation. The plan was adopted by the Conference, 
with some little revision, and the " Wesleyan Theological 
Institution for the improvement of the junior preachers " 
went into operation, at Haxton, London. In the year 1839, 
agreeably to a previous understanding, the Conference 
appointed a sub-committee, in the north of England, to find 
a suitable situation in that quarter for the establishment of 
another similar school, or a branch of the same, for the bet- 
ter accommodation of the whole work. This sub-committee 
reported in favor of a premises at Didsbury, near Manches- 
ter. The general committee reported in favor of a premises 
at Richmond, near London, for the southern branch, (having 
occupied hired rooms till then,) whereupon the Conference 
accepted the two reports, and provided for the erection of 
suitable buildings at the two localities, sufficient for the 
accommodation of one hundred students. The expense of 
these buildings was met by a part of the centenary fund, 
raised for the benefit of the schools. 

To avoid men-made ministers, the Conference wisely 
determined, in the beginning, that none should be received 
into the institution but such as were evidently called of 
God to preach the gospel. And that there might be no 
mistake, candidates were required to pass the regular 
examinations preliminary to the ministry, obtain the consent 
of the Quarterly Meeting, the recommendation of the 
superintendent of the District Meeting, and be actually 
accepted by the Conference, and placed on the " reserve 
list" Entering under these circumstances, they are put 
upon that course of training which their tutors think will 



102 



COMPENDIUM OF METHODISM. 



best fit them for the field they are to occupy ; always subject 
to the call of the Conference, and liable to remain three 
years. But if they remain this length of time the last year 
is counted as the second of the four years of their proba- 
tion in the Conference. 

This plan is peculiar, in that none are received till the 
people and the Conference aro satisfied they are called of 
God to the ministry. Then, instead of teaching them the- 
ology only, or theology in connection with such other 
branches as are more intimately related to it, (for instance, 
moral science, the Greek and Hebrew languages, &c.,) and 
requiring them to remain a specified term of years, it 
teaches them just those things which they are ignorant of, 
and need to know, to fit them for their particular work ; and 
when this is done, they send them forth into the field, 
whether they have been studying one month or three years. 
Thus they have saved themselves from the curse of a mere 
literary ministry, and the disgrace of ignorance, and have 
secured much time and talent to the cause of Christ that, 
under the regimen of other denominations, would have been 
squandered and lost. 

Kingswood School was established by Mr. Wesley in 
1748, for the special benefit of the colliers. But afterward 
it came to be devoted entirely to the sons of itinerant Meth- 
odist preachers. In this character Mr. Wesley urged it 
upon the support of the people as a noble charity. For 
several years this school w r as found insufficient for the accom- 
modation of the preachers' sons who were entitled to its 
advantages. Hence, in 1811, a similar school was estab- 
lished at Woodhouse Grove, near Leeds, which, in honor of 
our founder, was denominated " The Wesleyan Academy at 
Woodhouse Grove." 

Each travelling preacher sending a son to either of these 



SCHOOLS AND FUNDS. 



103 



schools pays the sum of five guineas, and two guineas per 
annum afterward. Those preachers who receive twelve 
pounds annually for the education of a son at home, who 
cannot be admitted to the schools, subscribe one guinea 
per annum ; while others subscribe only half a guinea. 
Preachers receive, also, an annual allowance for the educa* 
tion of their daughters. 

Each of these schools is placed under the care of a 
travelling preacher, who is responsible for its internal 
arrangements and expenditures. He is called the " Gov 
ernor," and may be continued or removed by the Confer- 
ence, within certain limitations, at its discretion. 

Sunday Schools were commenced in England by Mr. 
Robert Raikes, in 1784. When Mr. Wesley heard of the 
plan of this gentleman, he gave it his decided approval, and 
recommended its adoption to his societies, with this improve- 
ment, that the services of the teachers should be gratuitous. 
His advice was taken, and immediately large masses of the 
youth were brought under efficient Sabbath School instruc- 
tion. But it was not till 1827 that the Conference adopted 
a complete code of rules for the government of these bodies. 
Since that time most of thes*. schools have been conducted 
on the same general principles, and have achieved magnifi- 
cent results. 

The Wesleyans have long sustained various week-day 
schools, which have contributed very largely to the general 
intelligence of the people. Since the year 1833 the Con 
ference has annually appointed a " Committee on Educa 
don," charged with the duties of collecting information and 
urging the people forward to higher attainments. In 1840 
this committee reported a plan to the Conference for the 
promotion of religious education in immediate connection 
with that body. This plan was adopted, and affectionately 



104 



COMPENDIUM OF METHODISM. 



recommended to all the societies, and has thus far met the 
highest expectations of its friends. 

There is also a proprietary school in Sheffield, conducted 
strictly on Wesleyan principles, though not a Conference 
institution. It was established and is conducted as a 
private concern, but the deed secures it to the interests 
of Methodism. It has been in operation more than forty 
years, and furnishes facilities for pretty thorough classi- 
cal and commercial education, combined with religious 
instruction. 

The extent of these operations, with the nature and mag- 
nitude of various other institutions connected with the Con- 
ference, will be better understood by referring to the several 
funds under its special jurisdiction. But let not the reader 
be deceived. The term fund, with us, conveys the idea of 
large investments, as when it is asked, " Do you support 
your preacher by subscription or by &fund? " But there 
is nothing of this implied in the term among the Wesleyans. 
They mean little more by it than the aggregate of the col- 
lections and subscriptions taken in the several societies for 
the object in question, with, perhaps, the profits of the Book 
Concern, and the interest on some small legacies. 

" The Contingent Fund " is one of the oldest and most 
excellent charities of the connection. It originated among 
the more liberal of the societies, for the purpose of liqui- 
dating debts on the preaching houses, making up deficien- 
cies in the support of the preachers, and sustaining other? 
in new fields of labor, in England, Scotland, Wales, an 6 
Ireland ; and also to enable the preachers to meet the 
expenses of law-suits instituted in order to protect the 
societies against the outrages of cruel mobs. In 1756 the 
Conference ordered a collection to be taken in all the classes, 



SCHOOLS AND FUNDS. 



105 



and sent out an address on the subject 5 exhorting the people 
to liberality. So useful were these funds found to be in 
sustaining and extending the work, in the year 1815 the 
Conference ordered an annual public collection for the sup- 
port and spread of the gospel at home, in all their congre- 
gations throughout the kingdom, in the early part of the 
month of July, the avails of which were to be paid to the 
Contingent Fund. To these gatherings is added a pretty 
iarge grant from the profits of the Book Concern annually. 
This fund is now principally applied in supplying the 
deficiencies of the poorer and smaller circuits in Great 
Britain and Ireland. The balance is applied to meet what 
are called " extraordinary deficiencies," such as arise from 
accidents, afflictions among the preachers, furniture for 
parsonages, &c. 

The affairs of this fund are managed by a committee, 
consisting of the President and Secretary of the Confer- 
ence, with fifteen other preachers, appointed annually by 
the Conference, and fifteen laymen, chosen by the stewards 
of different districts. 

The Children's Fund was instituted in the year 1819, 
to relieve the embarrassment which had been long realized 
in working the itinerant machinery. Till then, the several 
circuits had to pay such an allowance for each of their 
preacher's children, as it is now with us. Hence, men with 
large families were often objected to purely on financial 
grounds, and were often embarrassed themselves at the 
thought of being burdensome to a kind but poor people. 
And not unfrequently these evils were rather aggravated 
by the fact that a rich neighboring circuit was enjoying the 
services of preachers who had less children, and perhaps 
none at all. 



106 



COMPENDIUM OF METHODISM. 



To remedy these difficulties 5 and equalize the expense of 
supporting the children of the preachers among the circuits, 
the District Meetings entered into an arrangement to require 
each circuit to pay the allowance of its proportion of all the 
children in the Conference, according to the numbers in 
society and their financial ability. This measure met with 
general favor, both among the preachers and the people. 
The operation of it is this: the rich circuits, having less 
children among them to support than is their equitable pro- 
portion, pay the claims of their preachers for such as they 
have, and pay over the balance to the treasurer of the 
" Children's Fund ; " while the poor circuits, having more 
preacher's children to support than properly belongs to 
them, draw upon the " Children's Fund " for the amount 
of their claims. 

Thus all the preacher's children are provided for; and 
that there may be no failure in the operation of the plan, 
each circuit is required to pay its annual apportionment to 
the Fund before it can receive any assistance, whatever its 
necessities. 

" The General Chapel Fund " was instituted in the 
year 1818. Owing to various causes, that can easily be 
imagined, many of the chapels were considerably involved 
in debt. The Conference had often been called upon by the 
trustees of different circuits for assistance, and had assigned 
them certain territory in which to solicit donations. But 
this measure was not equal to the demand. Therefore the 
Conference determined to establish this Fund, to be sup- 
ported by private subscriptions, by public collections, by 
legacies, and by annual grants from the trust-funds of the 
chapels. 

Accordingly, the preachers were required to apply fcc 



SCHOOLS AND FUNDS. 



107 



their people for subscriptions in the month of February of 
each year, and close their efforts with a public collection, 
The trustees of every chapel in the connection were to be 
" respectfully and earnestly solicited to evidence their readi- 
ness to concur in the measure, by paying to the fund a sum 
not less than one guinea for each chapel, and more if they 
were able." These measures were urged upon those who 
would be most likely to neglect them ; and the fund was 
guarded against becoming a source of vain confidence to 
poor societies by the adoption of the most salutary regula- 
tions. It is required of societies about to make applica- 
tion for assistance, that they first make an effort among 
themselves — that they shall have adopted the practice of 
anniversary sermons and collections, and of sending at least 
one guinea from the trust-estate to the treasurer — and shall 
not have solicited subscriptions for their relief beyond the 
limits of their own particular circuit. The wisdom of these 
arrangements must be recognized at a glance. 

Another arrangement intimately related to this fund, is 
the appointment of a " chapel-building committee. " Though 
this committee was actually appointed prior to the establish- 
ment of the chapel fund, and might have been very useful 
had no such fund been created, this fund gives it peculiar 
influence. The object of the committee is to prevent the 
contraction of unreasonable debts. Church building is a 
business with which few are acquainted. . In new Methodist 
societies it is rarely the case that there is a man who is ca- 
pable of preparing a suitable model of a house, or of arrang 
ing a practicable plan of paying for one. Nor is the 
preacher of a circuit always wise in this respect. Indeed, 
both he and the people, however intelligent, are in a most 
unfortunate condition to think closely and judge discreetly 
in the case. They are excited — they cannot look soberly 



108 



COMPENDIUM OF METHODISM. 



and impartially into any plan. Hence, they often rush upon 
the most unwarrantable speculations. Men of the least ex- 
perience in business become the agents of pecuniary transac- 
tions beyond their capacity, and, as might be anticipated, 
plunge the society into trouble. 

Hence, Mr. Wesley exhorted " that all preaching houses 
should be built plain and decent, not more expensively than 
is absolutely unavoidable." In the year 1815 the Confer- 
ence advised the societies to remember Mr. Wesley's advice, 
" Beware of building expensive chapels," and entreated 
them not to contract debts they could not manage without 
aid from other societies. Two years after, this committee 
was appointed, consisting of five brethren, to whom all plans 
of new chapels, with their locations, subscription lists, &c, 
&c, were to be submitted for consideration and deliberate 
judgment as to the propriety of the undertaking.* This 
committee has its regular times of meeting, and receives 
and considers proposals for building, altering, or selling, and 
approves or disapproves, as they judge proper. If any 
society chooses to go on with their project, notwithstanding 
the disapproval of the committee, they forfeit all claim 
upon the " chapel fund," and are left to bear their own 
burdens. This arrangement has, no doubt, saved the con- 
nection much mortification and financial embarrassment, 
and added greatly to its chapel accommodations. 

The Preachers' Auxiliary Fund is designed to meet 
the necessities of supernumerary preachers, and the widows 
and children of deceased preachers. At the Conference of 
1763 some of the preachers were found to be nearly worn 
out, and unable to travel any longer. This originated the 

* The number has since been increased to t\oerUy-four i thirteen of whom are 
laymen. 



SCHOOLS AND FUNDS. 



109 



question, " How may provision be made for the old and worn 
out preachers ? " and it was answered, " As to their em- 
ployment, they may be supernumerary preachers in those 
circuits wherein there is most need. As to their subsist 
ence, jI . Let every travelling preacher contribute ten shil- 
lings yearly at the Conference. 2. Let this be lodged in 
the hands of three stewards approved by the majority of 
the preachers. 3. Out of this, let what is needful be allowed 
yearly, 1. For the old and sickly preachers and their fami- 
lies ; (if they have any.) 2. For the widows and children 
of those that are dead.' 9 

The fund thus formed was called " The Preachers* 
Fund;" but it proved insufficient. In the year 1799 it 
was, therefore, superseded by what was called " The Itin- 
erant Methodist Preachers' Annuity." This aimed at the 
same objects, and was supplied by the preachers' subscrip- 
tions, by a portion of the profits of the book-room, and by 
occasional donations and bequests of special friends. The 
same year several leading members in London started " The 
Preachers' Friend Society," for the relief of itinerant 
preachers in great emergencies. It was well sustained, but 
met with serious difficulties, and ran down. After that, the 
contributions of the people went to form what was called 
the " Methodist Preachers' Merciful Fund" which was 
distributed among the preachers according to their necessi- 
ties. In the year 1813 these funds were denominated 
" The Preachers 9 Auxiliary Fund" in reference to the 
" Annuity" before named ; but it did not meet the demand, 
and the pressing wants of the worn out preachers was a sub- 
ject of painful consideration. In the year 1839 the Con- 
ference adopted the same plan for raising supplies they had 
previously devised for the children's fund, and determined 
upon a scale of general disbursement, graduating the appro- 



110 



COMPENDIUM OF METHODISM. 



priations according to the number of years the claimant had 
devoted to the ministry, varying from ten to fifty pounds 
sterling per annum. As, for example, a preacher who had 
travelled thirty-nine years and upwards was to receive fifty 
pounds, while one who had travelled under twelve years was 
to receive but fifteen pounds; and the widow of such an one 
but ten pounds. These are the two extremes of the scale, 
which divides the claimants into seven classes. 

The plan of the Conference also provides for giving each 
preacher, on his becoming supernumerary, and each preach- 
er's wife, on her becoming a widow, the sum of thirty 
pounds sterling to buy furniture, they having been supplied 
this necessity by the several circuits where they have 
labored up to that time. It provides, too, for the children 
of deceased preachers, for their education as well as 
their support, and for special emergencies either among 
the supernumeraries, the widows, or the fatherless. The 
means of meeting these several claims, the first year after 
the adoption of the plan, were chiefly obtained of the cen- 
tenary committee, which, in accordance with the design of 
the donors, appropriated about forty five thousand dollars of 
the centenary collections to this object. 

The aggregate amount contributed to these funds the last 
year cannot be specifically stated, as these funds have been 
somewhat complicated with new r ones for their better man- 
agement, but it is safe to say it shows a liberal advance on 
previous collections. Add to this more than six hundred 
thousand dollars raised for missions, the salaries paid to the 
preachers, and various other regular and occasional collec- 
tions, and the liberality of the Wesleyans will be seen to 
exceed that of any other church in Christendom. 

A few remarks in relation to the various measures 
referred to in the foregoing pages will close the present 



SCHOOLS AND FUNDS. 



Ill 



jhapter. The first is, that all these arrangements, par- 
ticularly the funds, have been providentially demanded. 
Nothing has been devised before its time, and nothing 
really matured for many years after its first discussion. 
This circumstance ought to encourage the younger members 
of the Wesleyan family to " try again," and never to 
cease discussing important practical questions till they shall 
have hit upon the right plan, and seen it in successful 
operation. 

Another thought, which might not occur to the readei 
from what has been said, is, that these several plans and 
measures, though providentially suggested, were the result 
of profound study. Not merely during the sessions of the 
Conference. The Conference seemed generally to be im- 
pressed that the necessary brevity of their sessions, and 
other circumstances, would not admit of the needful investi- 
gation. Therefore, when they found themselves approaching 
the crisis, when something must be done, they appointed 
large committees, embracing the wisdom of the ministry and 
the laity, and designated the time and place of their meet- 
ing. In these committees the matter was deliberately dis- 
sected limb by limb, every weakness and impracticability 
detected, and the whole consolidated and adapted to the 
Wesleyan system, so that, if approved by the Conference, 
it might become a part of that system, and seem indispen- 
sable to its healthful operation. But another advantage of 
this course was, the plan, when it came out, was as much 
the people* *s as the preachers', and was, in a great degree, tc 
be managed by them. This gave it popularity, and secured 
its success. 

To the reader of this sketch, these regulations may seem 
complicated. This is their first appearance to a stranger. 
But if one will examine them more closely, he will find them 

8 



L12 



COMPENDIUM OF METHODISM. 



complicated, indeed, yet simple ; and, taken together, the 
most finished and effective scheme of raising money extant. 
How else could such an interest be kept up, and such vast 
amounts of money be raised in a society embracing few of 
the wealthy, and composed chiefly of the poorer classes, 
many of whom are objects of charity themselves, and all of 
whom are exorbitantly taxed to support the extravagance of 
the Episcopal Church - — taxed for every thing — not only 
for what they eat, and drink, and wear, but for the very 
light of heaven that shines upon them, and often oppressed 
in their wages, too, and compelled to work long and hard 
for what will scarcely procure them the coarsest fare ? 
Should their children imitate the parent in this respect, 
Methodism would soon fill the whole earth. 



CHAPTER VII. 



SECESSIONS FROM THE WESLEYAN CONNECTION THEIR 
PRINCIPLES, HISTORY, AND PRESENT CONDITION. 

The history of European Methodism is not complete, nor 
is a sketch of that history just, which does not refer to other 
sects taking rank under this general title. The Wesley an 
Connection does not embrace all who revere the name of its 
founder. There are several minor bodies of Methodists 
which claim our attention. 

I. The Calvinistic Methodists. — This title compre- 
hends two distinct denominations, one of which never had 
any connection with Wesley, and the other but little. 
We refer to the " Welch Calvinistic Methodists" and 
the " Whitefield, or Lady Hundingdon Connection" The 
first originated in Wales about the time the Wesleys 
began to attract attention in England. They have been 
a zealous people, and have succeeded in doing much good. 
In 1894 they reported 1,065 ministers and preachers, and 
136,483 members and probationers. The Whuefield, or 
Lady Hundingdon Connection, was organized under the 
labors of Mr. Whitefield, patronized by the Countess of 
Hundingdon. The congregations connected with this sect 
are about ninety in number. In some of its chapels the 
service of the church is read. In others, the forms of the 
Independents are observed. A sort of itinerancy is also 
maintained, the respective congregations employing the 



114 



COMPENDIUM OF METHODISM. 



same minister but a few weeks in succession. There is, 
however, little system or efficiency in it, and the congrega. 
tions are fast relapsing into Independency. 

This off-shoot from the parent Methodist stock, if it car 
properly be called such, is remarkable in one or two partic- 
ulars. The first is, that it has the honor of being the only 
one that ever occurred on doctrinal grounds ; a circumstance 
of great significance. The other, that it was conducted by 
persons of i igh rank and influence. Mr. Whitefield was a 
man of unbounded reputation as a Christian and pulpit 
orator ; his theology was popular, and his leading supporters 
persons of wealth and distinction. But " the race is not to 
the swift, nor the battle to the strong." 

II. The New Methodist Connection, sometimes called 
Kilhamites, after one Alexander Kilham, a leading man in 
its organization, was originally composed of seceders from 
the Wesleyan societies. There were individuals in the con- 
nection at the time of Mr. Wesley's death who were dissat- 
isfied with his system, and hoped for a change. They did 
not fancy its peaceable policy toward the church, or its gov- 
ernment. After much noisy discussion, several societies 
sent delegates to the Conference held at Leeds in the year 
1797, who demanded a change in the government settled 
by Mr. Wesley's Deed. For important reasons, the Confer- 
ence did not see fit fully to acquiesce in their wishes ; 
whereupon they immediately assembled, and adopted a sys- 
tem of itinerancy and government according with their 
peculiar views, and went into operation under the title of 
" The New Connection" Their treatment of the Confer 
ence was very severe, and threatened serious consequences ; 
but it was too manifestly unjust to be successful. 

A few disaffected ones in different places seceded and 
joined them, making an aggregate of some five thousand. 



SECESSIONS FROM THE WESLEY AN CONNECTION. 115 

And they have done no better since. A correspondent, 
who has lived among them many years, writes : " They 
started under most favorable auspices, and they have 
been now nearly a century vigorously striving to ex- 
tend themselves, and yet, up to 1896, they have not 
much exceeded 37,000 members and 200 ministers; 
while the parent body from which they separated has 
increased from 75,000 members to 466,711, notwith- 
standing several other secessions that have operated to 
thin its ranks and swell those of the New Connection" 
III. Primitive Methodist Connection. — This denom 
nation originated in Staffordshire, under the united leader- 
ship of two brothers, local preachers, by the name of 
Bourne. Hearing from Lorenzo Dow about the work of 
God at our camp meetings, and being anxious to be more 
useful, in the year 1807 they began to hold field meetings, 
for which they were rebuked, and afterward expelled. 
They, however, continued their efforts, and were successful ; 
but formed no distinct classes till 1810, when the organiza- 
tion of the Primitive Connection was effected, embracing 
the expelled members, and such others as agreed with them. 
They did not secede, had no war with the old church, did 
not leave it willingly, and have never had much controversy 
with it since. Though they have received such from the 
Wesleyans as desired admission to their ranks, they long 
since passed an act, that any member of their Conference 
being guilty of denouncing or criminating another branch 
of the Christian church, should by that act cease to be a 
member. 

Thus, living at peace with all men, and adopting the most 
liberal and energetic measures, they have prospered exceed- 
ingly. They hold annual and quarterly meetings, maintain 
the itinerancy, and other Methodist peculiarities, and are a 



116 



COMPENDIUM OF METHODISM. 



pious and devout people. They aave faith in God, faith hs 
the power of his word and in prayer, faith in sudden con- 
versions, and, like the Wesley s, they go among the lowest 
and meanest of men and win them to Christ. At their 
Conference, June 3, 1896, they reported 5,807 chapels, 
1,113 travelling and 16,742 local preachers, 9,961 class 
leaders, 196,620 church members, and 466,052 Sabbath 
School scholars. They have a few societies in Canada, 
which are also in a flourishing condition, but have not 
been able to do much, in the States, because not needed. 
They are sometimes called Ranters, in reference to the 
freedom of their devotions. 

IV. The Bible Christians, or Bryanites, seceded 
in 1815, under the leadership of one William 'Bryan, a 
local preacher. Having been rebuked for various extrav- 
agances in reference to preaching and supporting the min- 
istry, he withdrew from the connection, and organized a 
new society under the imposing title of " Bible Christian 
Connection." There is a striking resemblance between this 
body and the Primitives. It admits lay delegates to its 
Conferences in equal proportion to its ministers, whereas the 
Primitives allow two to one. This connection reported, 
in 1896, 2,232 travelling and local preachers, and 34,304 
members. ( 

V. The Primitive Wesleyan Methodists. — This is 
the name of a party that seceded in Ireland in 1816, under 
the influence of Rev. Adam Averill, a clergyman of the 
Church of England, and a Methodist according to the cus- 
tom of olden times. The British Conference had allowed 
the English to have preaching in " church hours," and to 
administer and receive the sacraments among themselves, 
some twenty years before. About 1810 the Irish Meth- 
odists began to petition the Conference to allow them the 



SECESSIONS FROM THE WESLEYAN CONNECTION. 117 

same privileges,, and not require them to receive the sacra- 
ments of church clergymen, in whose piety they had no con- 
fidence. The petition was reasonable ; and after several 
year's delay the Conference yielded, and the Irish were 
permitted to exercise the liberties enjoyed by their brethren 
across the channel. This so offended the minority, who 
professed great reverence for Mr. "Wesley's " Plan " and 
the mother church, that they seceded, with Mr. Averill at 
their head, and organized under the foregoing title, which 
answers well to their pretensions. But they did not prove 
to be quite as Wesleyan as their title would indicate ; for 
they first abandoned the legal obligations of Wesley's 
" Deed," and then altered the constitution of their Confer- 
ence so as to admit lay delegates. Besides, they inserted a 
clause in their chapel deed, by which their houses are for- 
feited to the Crown the moment service is held therein 
during " canonical time," or the sacraments are administered 
by their own preachers, whom they regard as mere laymen. 

The advancement of this society has not been very 
encouraging. At first, they had several preachers, and 
about 9,000 members, mostly located in the north of 
Ireland, where the outbreak occurred. Their servility to 
the church, lay representation, and hostility to the Wesley- 
ans, have secured them many favorable glances from the 
world ; but still they drag on heavily, effecting little for 
themselves, and less for the cause of God, showing clearly 
that their secession has been more vexatious than profitable, 

VI. The Independent, and Wesleyan Protestant 
Methodists. — These are two small bodies which separated 
from the British Conference in the year 1827, in conse- 
quence of not being allowed to dictate in important matters, 
contrary to Methodist usage. The Protestants thought the 
ministry had too much power. They also took offence at 



118 



COMPENDIUM OF METHODISM. 



the introduction of an organ into the Brunswick chapel in 
Leeds ; and would not countenance the use of the liturgy 
in the public services. Finding that the connection was 
against them, and that there was little hope of effecting a 
reform, they withdrew, and took a new name. But, strange 
as it may seem, we find in their " Rules," published three 
fears afterwards, an express provision for the use of the 
Liturgy in the London chapel, and the introduction of an 
organ into the Burley chapel. 

The Independent Methodists are no better. They 
scarcely have any regular ministry, being served by local 
preachers. These two sects together number but very few 
members, and their history is a beautiful comment on those . 
theories of church government which would subordinate cler- 
ical authority to the dictation of the people. The least we 
ought to learn from them is, that the people may be popish 
as well as the priest ; and that they, having the purse of the 
church, cannot be invested with legislative power without 
some risk to their humility, and some danger to the rights 
of the clergy. 

VII. The Wesleyan Association Methodists, or 
Warrenites. — The organization of this body occurred in 
1834, under the direction of one Dr. Samuel Warren. Dr. 
Fisk, in writing from England, remarked, " It is thought Dr. 
Warren became disaffected from the same reason that Dio- 
trephes opposed the apostles." To effect a change in the 
government, he began to agitate the subject, making clerical 
domination prominent in his bill of indictment. And find- 
ing certain leading men in his way, he attacked them with 
great violence, and would neither cease nor retract, where- 
upon he was brought before the Manchester district meeting, 
and suspended. This he took in high dudgeon, and, conspir- 
ing with his disaffected brethren, he " appealed to Omar" 



SECESSIONS EROM THE WESLEYAN CONNECTION. 119 



commencing suits in the court of chancery against the chair 
man of the district, Dr. Newton, and the Trustees of the 
Oldham street chapel, asking the court to reverse the decis- 
sion of the district meeting and of the trustees, and restore 
him to the official duties and privileges from which he had been 
suspended. The case was argued, and all the weaknesses 
of the Wesleyan Platform exposed. But his honor, the vice- 
chancellor, understood the law differently, and decided in 
favor of the Conference and the trustees. But the doctor 
was not satisfied, and appealed to the " Lord High Chancel- 
lor," who, after giving the case a suitable hearing, confirmed 
the decision of the lower courts, leaving the doctor still 
in suspense, and establishing the legality of the old Wes- 
leyan " Deed of Declaration," and the authority of the 
Conference. 

This was more than the excited party could endure, 
and hence they seceded, and set up for themselves. The 
doctor stood by them for a time ; but finding the laity 
inclined to exercise a little too much lordship over the minis- 
try, or, at all events, the reform not working to his mind, he 
seceded again, and took refuge in the Church of England. 
The little band of adventurers which he led out from 
among the Wesleyans struggled bravely for the faith un- 
til 1857, when it combined with several other small seces- 
sions and formed what is now known as 

The United Methodist Churches of England. — The 
regular Annual Conference was held in July, 1894, 
and reported 393 travelling preachers, 3,448 local 
preachers, 89,618 members and probationers, 203,712 
Sunday School scholars, and over $50,000 collected for 
missions. 

It is to be hoped that they will now go on and do 
much good. 



120 



COMPENDIUM OF METHODISM. 



VIII. The Methodist Episcopal Church, in Canada, 
is not quite a secession from the Wesley an Connection, 
and yet it comes pretty near it. When the Canada Con- 
ference separated from the Methodist Episcopal Church, 
it was episcopal, and designed to remain so ; but after- 
ward changed its mind, and, constitutionally, " did 
away " with episcopacy, and united with the British Con- 
nection. A respectable minority were dissatisfied, and 
retained their old name and arrangements. This body 
has undergone other changes, in common with all the 
other Methodist bodies in the British Dominion, and all 
of them have been merged in one body called the " Can- 
ada Methodist Church," with 2,013 ministers, 2,295 
local preachers, and 272,392 members and probationers. 

IX. There was a secession projected in 1849, which 
seemed more alarming than any of its predecessors. It 
had been maturing several years. The main object of it 
evidently was to break down the Wesleyan Connection, 
and it was not altogether unsuccessful. More than sixty 
thousand members withdrew from that body in the course 
of a few months, and a very bitter controversy ensued, 
lasting several years and damaging all parties, and the 
cause of Christ particularly. 

The disaffection arose from the rigidity and power of the 
Conference, or, more properly speaking, the position and 
influence of leading members of it. Such men are ak ays 
an annoyance to ambitious aspirants, however kind and pru 
dent. They have been particularly so in the British connec- 
tion, and have excited the envy, jealousy, and, perhaps, the 
malignity of their inferiors. At all events, they have been 
pursued by them with great severity, for many years- 
They were finally attacked in certain a Fly Sheets" oi 
tracts, and traduced in the most merciless manner ; whicfc 



SECESSIONS FROM THE WESLEYAN CONNECTION. 121 



elicited an inquisition for the detection of the writers, and 
resulted in the expulsion of Messrs. Everett, Dunn, and 
Griffith, who, no doubt, deserved the punishment they 
received. 

As to the merits of the controversy, we may not be in a 
condition to judge discreetly. Yet, believing that many 
entertain mistaken notions, we can hardly forbear to say a 
few words upon the subject. We give it as our opinion 
therefore, that both parties were at fault. Though the Con- 
ference has often yielded, we think it has always been too 
fastidious about little things, and has imprudently crushed 
both men and measures it should kindly have managed and 
turned to good account. Intolerance of individual opinions 
and movements has been its chief fault. It has attempted to 
govern too much, and that by dint of ecclesiastical authority, 
rather than moral influence, and has often aggravated the 
evil it would remedy. Had it adopted a written constitu 
don many years ago, abolishing the distinction between the 
platform members and others, or, at least, making platform 
privileges equally eligible to all, and not dependent upon the 
fancy of the president and his favorites, it would have 
saved them much trouble. We think, too, that open Con- 
ferences would have been favorable to their interests ; and 
have not a doubt that more frequent voting by ballot, rather 
than by hand vote, under the burning gaze of leading com- 
mittee men, would have hindered those men from controlling 
every thing, and given better satisfaction. But we are 
afraid these venerable fathers have coveted more of the 
offices^ honors, and emoluments of the connection than was 
proper. A few r individuals long held all the offices of the 
Conference, notwithstanding others were equally quali- 
fied. Dr. Bunting, for instance, lived in London eighteen 
years out of forty-one, and Thomas Jackson nineteen years 



122 



COMPENDIUM OF METHODISM. 



out of thirty-six ; the former belonging to twelve, and the lat- 
ter to ten, of the connectional committees most of the time. 
This concentration of influence in a clique of even the best 
of men is always offensive and impolitic. 

But however faulty the Conference, it affords no justifica- 
tion of the reformers. If the " Wesleyan Times" theii 
organ was a fair exponent of the spirit of the movement, it 
was evidently persecuting and wicked in the extreme. No 
Christian can countenance it for a moment, however he may 
dislike the Conference. We had reached this conclusion, 
when an Irish preacher, now of our church, wrote us as 
follows : — 

" It is our deliberate conviction that the secession is more 
destitute of goodness than any that has occurred in Meth- 
odism Whether the Conference be right or wrong, the 
Secessionists are not right. The spirit they manifest and 
the means they employ have nothing of God in them, but 
bear the impress of the ' evil one,' in envy, hatred, malice, 
and all uncharitableness. And it will be an evil day for 
Methodism, when it shall be administered by such men. 
We speak advisedly. We have no affinity for toryism, nor 
have we any sympathy for tyranny and oppression; but, 
having read most of the publications on both sides, (the Fly 
sheets not excepted,) having sat nearly three days in the 
British Conference listening to the trial of the expelled min- 
isters, and having a personal knowledge of nearly all the 
parties connected with the controversy, it is our deliberate 
judgment that there is a great misunderstanding of the sub- 
ject in this country, and that justice is not done to the 
Conference. 

" The master spirit in the movement is John Harrison, 
formerly a local preacher, but now conductor of the 6 We* 



SECESSIONS FROM THE WESLEYAN CONNECTION. 123 

leyan Times.' He is a man of limited prudence, great 
rashness, and entirely unfit to be the leading spirit of a relig- 
ious movement. From first to last, the venerable Dr, 
Bunting has been the principal object at which has been 
aimed the envenomed arrows of this contest. We are not a 
blind and undiscriminating admirer of this great man. But 
when he has devoted his almost unequalled powers to our 
common Methodism, for fifty-two years, and stood by it in 
the hour of trial, when he has labored and sacrificed more 
for it than any other living man, we cannot approve of 
hiding behind a mask and blasting his fair fame, now that 
he is just upon the verge of the grave. The Methodist 
community will never consent, on anonymous charges, and 
without trial or conviction, to doom any man to degradation, 
much less Jabez Bunting. We see him now, as he stood up 
before the Conference, in 1849, on the examination of char- 
acter. President Jackson, on reading his name, inquired, 
£ Is there any objection to Jabez Bunting ? ' and there was a 
pause. His enemies, who had striven to overthrow his 
character, and send him down for the grave in disgrace, 
under the charge of being a lazy, selfish, and deceitful 
tyrant, were there. The eyes of six hundred Methodist 
preachers turned alternately to them and to him. That was 
the time and place to accuse him ; but all were silent ! 
Although he arose, the question was asked again, 6 Is there 
any objection to Jabez Bunting ? ' and again there was a 
pause. Bat no accuser appeared. With a voice suppressed 
by emotion, which gave additional interest to his venerable 
appearance, never to be forgotten, Mr. Bunting addressed 
his brethren in a brief but noble speech, denying the various 
accusations published against him, and calling upon those 
who had known him for fifty years to judge between him 
and his acccusers. When he sat down, there was a burst 



124 



COMPENDIUM OF METHODISM. 



of enthusiastic and repeated applause, in which every voice 
in the assembly was employed, except, perhaps, three or 
four. 

" What could he have done more ? And what could his 
brethren have done less than to expel a noisy faction, who 
would not prefer a charge in the disciplinary way, nor cease 
to pursue them and their worthy fathers with falsehood and 
abuse. If the venerable Bishop Hedding should be placed 
in such a situation, the hearts of American Methodists 
would burn with holy indignation, and they would drag his 
slanderers to the light, and require them to sustain their 
assertions or retract them. On receiving this communi- 
cation we wrote as follows : 

What will be the result of this agitation can only be 
inferred from the history of others which have gone before. 
Such movements seldom meet the expectations of their 
friends, especially where they are based upon a mere ques- 
tion of order, or abstract right. Most Christians care little 
about the technics of government, so long as they feel no 
undue restraint. There may be theoretical faults ; but where 
they are not oppressed, especially where they enjoy peculiar 
privileges, and witness glorious practical results that do not 
appear in the working of other systems, they will be cautious 
in their attempts at reform, and will not abandon a certainty 
for an uncertainty, nor risk the life of the patient upon a 
darling experiment. Revolution seldom succoeds where 
there is no great moral grievance. Ambitious leaders may 
venture every thing on a less occasion ; but honest Christ- 
ians will not submit to ecclesiastical martyrdom for a doubt- 
ful hypothesis. Nor can they conscientiously lay waste the 
fair fields of Zion for certain notions of government, how- 
ever they may desire to see them adopted We predict. 



SECESSIONS FROM THE WESLEY AN CONNECTION. 125 



therefore, that the storm will blow over with less numeri- 
cal loss to the connection, and vastly less of union and 
strength in the new organization, than is anticipated. 
Yet it is a moral pestilence, the disastrous consequences 
of which will reach to the latest generation, and affect 
the destinies of eternity. 

This prediction has been more than fulfilled. The 
seceders contended among themselves, struggled with 
their difficulties, and, finally, combined with the Warren- 
ites and others, in 1857, to form the United Methodist 
Churches before mentioned. 

We have referred to these painful divisions for the pur- 
pose of erecting a beacon of warning to those who may 
come after. They speak to all concerned, in a language 
that cannot be misunderstood. The great and the strong 
3hould learn not to despise the weak and foolish, but to 
cherish them as a mother her children. If they pray, hear 
them patiently, and treat them kindly. Never stand for 
technicalities, where the peace of the church, and the wel- 
fare of souls, is at stake. If they " compel you to go a 
mile, go with them twain, 9 if you can do so with a good 
conscience. It is magnanimous to be conciliatory. If you 
cannot comply with their wishes, respect them, however 
unreasonable. This may influence them to love you, though 
they may still think you in error. 

The disaffected should also learn to be modest in their 
demands, and patient under defeat. The fact that they 
are in the minority is presumptive evidence that their views 
are erroneous. Their brethren are as likely to be wise and 
good as themselves. If they are not, which is possible, 
they are in no condition to be hurried, much less driven. 
Besides, measures carried in a bad spirit, and by artifice, 
will not prosper. 



CHAPTER VIIL 



ORIGIN OF METHODISM IN AMERICA. 

How little we know of the ultimate results of our en- 
deavors ! In crossing the Atlantic, to trace the history of 
Methodism in the new world, we are first of all met with the 
interesting fact that the handful of seed scattered in Ireland 
by Mr. Wesley and his helpers germinated a Christian 
family in America, that, in little more than half a century, 
was unequalled in numbers and moral influence by any other 
in the catalogue of evangelical denominations. 

The first Methodist society in this country was organized 
in the city of New York, in the year 1766. It was com- 
posed of emigrants from Ireland, who^^%een converted at 
home and joined the Wesleyans. Coming among strangers, 
when vital piety was at a low ebb, and sinful pleasure the 
idol of all classes of the community, they turned away from 
the simplicity of the cross, drank into the spirit of the 
world, and commenced to run after its vanities. But another 
family arrived, in which there was a " mother in Israel," 
whose heart was grieved at the recreancy of her fellow pil- 
grims. Learning at a time that they were engaged in vain 
amusements, and feeling that their course demanded a 
rebuke, trusting in their respect for her age, and in God for 
the success of the measure, she rushed into the room where 
they were assembled, seized the cards with which they were 
playing, and threw them into the fire. She new exhorted 
126 



ORIGIN OF METHODISM IN AMERICA. 



12? 



ihera to desist from their backsliding, and return unto tho 
Lord. To Mr. Philip Embury, one of the party, but for- 
merly a preacher, she said, " And you must preach to us, 
or we shall all go to hell together, and God will require our 
blood at your hands ! " When he objected that he had 
neither house nor congregation, she replied, in the true 
spirit of Christian enterprise, " Preach in your own house 
first, and to our own company." The duty was too obvious 
and important to be resisted, and he yielded to importunity 
and preached the first Methodist sermon ever delivered in 
the country, " in his own hired house" and to a con- 
gregation of five persons. 

This opened the way for other meetings, in which the 
little band exhorted each other to faith and good works, and 
revealed to the few who condescended to notice them the 
spirit of vital religion. However, they did not attract much 
attention, or attain any great achievements, though they 
gradually increased, and found it necessary to obtain a 
larger room. Here they assembled regularly, and Mr. 
Embury led their devotions. But not being a man of much 
talent, and having to follow his secular calling for a liveli- 
hood, he did not make a great impression. Something a 
little startling was necessary to call the people out. And 
this, Divine Providence was about to introduce. 

In the year 1765 an officer in the English army was 

awakened and converted under the ministry of Mr. Wesley, 

at Bristol. Such was the grace of God in him that he felt 

constrained to declare what the Lord had done for his soul ? 

and to warn his fellow soldiers to flee from the wrath to 

come. About this time he was constituted barrack-master 

at Albany, New York. Hearing, on his arrival, of the little 

society in the city, he soon appeared in the midst of them, 

in his official costume, and awakened no little interest. A 
9 



128 



COMPENDIUM OF METHODISM. 



converted soldier was a novelty, but not quite so great as a 
minister of Christ preaching the gospel in regimentals. 
But Capt. Webb had other charms ; he spake the word with 
power and with the Holy Ghost. 

Thus the new room was soon overflowed, and the society 
was obliged to seek other accommodations. This led to the 
hiring of a rigging-loft in Williams street, which, however, 
did not answer the purpose long. There was too much of 
novelty, and too much evidence that God was in the move- 
ment, to allow the matter to pass unnoticed ! The people 
would come to hear for themselves, though the established 
ministry warned them against it ; and many became alarmed 
about their souls, turned to the Lord and joined the society, 
so that the loft became too strait for them. This suggested 
a meeting-house, which, after much prayer, planning and 
begging, resulted in the erection of the old John Street 
Church, the modest picture of which so often appears in our 
books and papers. This was the first Methodist meeting- 
house in ximerica, and it was dedicated to God Oct. 30, 

1768, about thirty years after the birth of Methodism in 
England, and two years after its appearance in this country. 
The services were performed by Mr. Embury. 

This interesting event was too good to conceal ; and as 
one supply usually creates another necessity, so it did in 
this case. Mr. Wesley would rejoice to hear of what was 
doing, and another preacher was necessary to occupy the 
new house. Mr. Wesley was, therefore, addressed upon the 
subject, and immediately acquiesced in the wishes of the 
society so far as to send them fifty pounds sterling toward 
their debt, and two missionaries, Richard Boardman and 
Joseph Pillmore. They arrived in Philadelphia, Oct. 24, 

1769, when Mr. Boardman repaired immediately to Nev 



ORIGIN OB METHODISM IN AMERICA. 



129 



fork, and commenced his labors in the city and the sui 
rounding country. 

But while the society was reaching this advanced point, 
there were influences at work in other parts. Capt. Webb 
had been reconnoitering Long Island, and other places, even 
as far as Philadelphia, and had succeeded in laying the 
foundation of a good work. In the meantime, Robert 
Strawbridge, another local preacher from Ireland, arrived in 
Maryland, and commenced preaching in his own house, and 
other places, in " demonstration of the Spirit," raised up a 
society, and built a log church. Mr. Pillmore entered at 
once into the labors of the former, finding about one hun- 
dred in society at Philadelphia, and visited and strengthened 
the latter in the work that filled his heart. He also went 
into Virginia and North Carolina. 

The ministry was soon strengthened by the arrival of 
Messrs. Robert Williams and John King, local preachers 
from England. October, 1771, Messrs. Francis Asbury 
and Richard Wright arrived, as missionaries sent out by 
Mr. Wesley. They found about six hundred members in 
society, and entered into the harvest in good cheer, and 
with a single eye. Mr. Asbury labored in New York and 
its vicinity during the winter, and displayed itinerant enter- 
prise by penetrating all parts of the country. In the sum- 
mer of 1773 two other missionaries arrived, Messrs. Thomas 
Rankin and George Shadford. The former, having travelled 
considerable longer than Mr. Asbury, was made general 
Assistant, or Superintendent, in his place. 

Up to this period no regular Conference had been holden, 
and little conventional business had been done. The 
preachers were scattered about in different States, and were 
appropriating their labors as circumstances seemed to 
require. But now, Mr. Rankin, having received authority 



130 



COMPENDIUM OE METHODISM. 



from Mr. Wesley, summoned a Conference of the preachers 
in Philadelphia, to commence on the fourth of July. Here 
it was agreed that Mr. Wesley ought to exercise the same 
authority over the preachers and societies in this country 
ho did in England, and that the doctrine and discipline con- 
tained in the Minutes should be the rule of their action. It 
was further agreed that the ministers should not administer 
the ordinances, and the people should be encouraged tc 
receive them at the Episcopal Church. The societies 
embraced ten itinerant preachers and eleven hundred and 
sixty members. The appointments of the preachers made 
at this Conference may be of some interest. They were 
as follows : — 

New York — Thomas Rankin. ) To change in four 
Philadelphia— George Shadford. ) months. 
New Jersey — John King, William Waters. 
Baltimore — Francis Asbury, Robert Strawbridge, Abra- 
ham Whitworth, Joseph Yearbry. 
Norfolk — Richard Wright. 
Petersburg — Robert Williams. 

William Waters was the first native that joined the itin- 
erancy, and he continued in it till he entered into his 
Master's joy. 

From this period to the Conference of 1784, when the 
society was organized into a separate and distinct church, it 
was subjected to various conflicts, which at times threatened 
its existence. One class of these arose from the revolution- 
ary struggle, which commenced in 1776 and continued to 
1783. War, in any circumstances, is disastrous to religion 
and virtue in the community at large. Where armies aro 
marching and counter-marching through the country, and 



ORIGIN OF METHODISM IN AMERICA. 



131 



husbands, and sons, and brothers, of every neighborhood, 
are in the battle-field, amidst carnage and death, it is impos- 
sible to fix the public mind on any other subject, even where 
there is the utmost harmony in relation to the cause and 
objects of the war. But one unfortunate feature cf this 
war was, that the community were divided about it, a part 
contending earnestly for independence and the other part 
for continued subordination to the mother country. On this 
question the father was often found arrayed against the son, 
and the son against the father; the husband against the 
wife, and the wife against the husband, for the women were 
nearly as strong politicians as the men. So that, had the 
ministers of the sanctuary been angels, they would have 
been exposed to the cruel jealousy of both parties, and, 
therefore, unlikely to convert either to the Lord. But they 
must have been more than angels to have gained great spir- 
itual victories amid so much excitement, even in the 
absence of all jealousy. 

But it was unfortunate for Methodism that most of our 
preachers were Englishmen. This exposed them to peculiar 
suspicion. It was still more unfortunate that some of them 
allowed their patriotism to betray them into imprudencies, 
which justly exposed them, not only to suspicion, but to 
other evils ; and finally compelled them to leave the country. 
The difficulty was greatly augmented by a pamphlet pub- 
lished by Mr. Wesley, and addressed to Americans, con- 
demning their conduct, and taking sides with the English 
Cabinet. In the existing state of the public mind, these 
intimations of denominational toryism were of no doubtful 
character. But, as if to leave no room to doubt, a back- 
slider must needs set himself to enlist three hundred men 
for the British standard, which cost him his life, and his 



132 



COMPENDIUM OF METHODISM* 



old Methodist friends considerable trouble, as they were 
supposed to be parties to the plot. 

The excitement arose to such a pitch that the preachers 
were grea;ly interrupted. Most of the missionaries returned 
to England ; Mr. Asbury concealed himself at Judge 
White's ? in Delaware, for almost one year. Mr. Garrett- 
son and others, who ventured to continue in the field, were 
severely mobbed, persecuted, and imprisoned. 

The question of the sacraments was another source of 
difficulty that came near destroying the unity of the body. 
The missionaries, and many others, were intent upon cleav- 
ing to Mr. Wesley and the church, and would not counte- 
nance the administration of the sacraments on any account ; 
while some believed that Methodists had as good a right to 
the sacraments as churchmen, and repudiated the practice 
of depending upon the English clergy, who were generally 
irreligious, if not immoral and profane. They, therefore, 
broke away from the old custom, and administered the 
sacraments as the people desired. Hence the action had at 
the first Conference. After this the subject was called up 
and discussed from time to time, till 1779, when the war 
had driven most of the clergy out of the country, changed 
our relations to England, and had thus created a new 
argument for the sacraments in the society. The South- 
erners could stand it no longer, and, therefore, as they were 
in the minority, and could not get a vote in the Conference 
to carry out their wishes, they called the preachers together 
at Fluvanna, Va., on the 18th of May, 1779, where, in 
spite of many entreaties, they set up their standard, and 
appointed a committee to ordain ministers. The committee 
first ordained each other, and then they ordained their 
brethren, whereupon they all went forth preaching the 



ORIGIN OF METHODISM IN AMERICA. 



133 



gospel of the kingdom, and administering the sacraments. 
Mr. Asbury labored hard to reclaim them, but in vain, till 
the Conference of 1780, when he persuaded them to suspend 
their new order for one year. This suspension was con- 
tinued till Mr. Wesley provided for the necessities of the 
society in a way that gave general satisfaction. 

It was during this period, too, that Methodism commenced 
its conflict with slavery, and received its first onset from 
slaveholders. It dared then to say, in Baltimore, that 
" slavery is contrary to the laws of God, man, and nature, 
and hurtful to society; contrary to the dictates of con- 
science and pure religion, and doing that which we would 
not that others should do to us and ours." It spake out, 
also, against distilling liquor, and warned the people against 
these evils, as too wicked to be tolerated. But in the 
midst of all their perplexities they prospered. God wrought 
mightily upon the public heart, and many were born of the 
spirit. Mr. Rankin's account of what he saw and felt gives 
a pretty clear view of what was rather common in those 
times. He says : — 

" At four in the afternoon I preached again, from 6 1 set 
before thee an open door, and none can shut it.' I had 
gone through about two-thirds of my discourse, and was 
bringing the words home to the present now, when such 
power descended that hundreds fell to the ground, and the 
house seemed to shake with the presence of God. The 
chapel was full of white and black, and many were without 
that could not get in. Look wherever we would, we saw 
nothing but streaming eyes, and faces bathed in tears ; and 
heard nothing but the groans and prayers of the congrega- 
tion. I then sat down in the pulpit; and both Mr. S. and 
I were so filled with the divine presence that we could only 



134 COMPENDIUM OF METHODISM. 

say, ' This is none other than the house of God ! this is the 
gate of heaven ! ' Husbands were inviting their wives to go 
to heaven, wives their husbands, parents their children, and 
children their parents, brothers their sisters, and sisters 
their brothers. In short, those who were happy in God. 
themselves, were for bringing all their friends to him in 
their arms. This mighty effusion of the spirit continued for 
above an hour ; in which many were awakened, some found 
peace with God, and others his pure love. We attempted 
to speak or sing again and again, but we nad no sooner 
begun than our voices were drowned. 

" Sunday, 7. I preached at W.'s Chapel. I intended 
to preach near the house, under the shade of some large 
trees. But the rain made it impracticable. The house was 
very greatly crowded ; four or five hundred stood at the 
doors and windows, and listened with unabated attention. 
I preached from Ezekiel's vision of dry bones : 6 And there 
was a great shaking.' I was obliged to stop again and 
again, and beg of the people to compose themselves. But 
they could not ; some on their knees, and some on their 
faces, were crying mightily to God all the time I was 
preaching. Hundreds of negroes were among them, with 
the tears streaming down their faces." 

Thus, by the divine blessing, the society stemmed the 
current, and gained a little every year, so that, in 1784, it 
numbered eighty-three travelling preachers, and 14,98(5 
members. 

The question that now seemed to command particular 
attention was that of ordinances, before mentioned. It was 
plain that something must be done, or there w r ould be a 
division in the body. Mr. Wesley had watched the progress 
of the controversy, and was prepared for the crisis. Ao 



ORIGIN OF METHODISM IN AMERICA. 



135 



cordingly, by the aid of Dr. Coke and Rev. Mr. Creighton, 
presbyters of the Church of England, he ordained Richard 
Whatcoat and Thomas Vasey presbyters for America ; 
after which, he ordained Dr. Coke a superintendent, and 
sent them out with all proper testimonials of orders and of 
office. 

These good men arrived in New York on the 3d of No- 
vember, 1784. After consultation with Mr. Asbury, and 
others, it was agreed to call a Conference of all the 
preachers, to convene in Baltimore the ensuing Christmas. 
The time arrived, and sixty of the eighty-three travelling 
preachers then in the connection, appeared. Dr. Coke 
presided, assisted by Mr. Asbury, whom Mr. Wesley had 
appointed joint superintendent. The first act of the Con- 
ference w r as to elect Dr. Coke and Francis Asbury super- 
intendents. This was done to accommodate the scruples of 
Mr. Asbury, who declined acting on the appointment of Mr. 
Wesley, without such an election ; not that he doubted the 
authority of Mr. Wesley, but he wished to know that his 
appointment was approved by the body over which he was 
to preside. He was then first ordained deacon, afterwards 
elder, and finally consecrated, by Dr. Coke and others, to 
the office of superintendent, all according to Mr. Wesley's 
directions. The Conference then elected twelve others to 
the order of elder, who were duly consecrated by the impo- 
sition of hands. 

It was at this Conference that our present articles of 
religion, and the general system of discipline by which the 
church has since been governed, were adopted. The pru 
dential arrangements of the church have, of course, expe- 
rienced various modifications, and prudence will dictate 
others ; but the main features of the discipline agreed upon 
at that time have been sacredly maintained to the present. 



136 



COMPENDIUM OF METHODISM. 



This is a brief outline of the organization of the Meth- 
odist Episcopal Church in the United States of America. 
Till now, like her maternal ancestor on the other side of the 
Atlantic, she had only been a society, and her members 
stood connected with the various churches in the country, to 
suit their respective tastes. The measure gave general sat- 
isfaction, both to the ministry and membership, and is 
susceptible of the strongest defence ; but defence is not 
necessary. 



CHAPTER IX. 



THE FIRST GENERAL CONFERENCE, WITH NUMEROUS HISTOB- 
ICAL EVENTS WHICH OCCURRED PREVIOUS TO 1820. 

Passing along to the year 1792, we are attracted by j 
another important event in our history, viz. : the first session | 
of the General Conference. But we must not dismiss this^ 
interval of eight years without noting a few particulars. 
Dr. Coke was in England a part of the time, but always 
popular and useful. Bishop Asbury traversed the country 
from end to end, preaching, attending Conferences, and 
overseeing the work, amid dangers and deaths that few men, 
and especially men of his office, would have brooked. But 
he construed his official distinction into a divine call to be 
more abundant in labors and suiferings for Christ's sake ; 
and to set an example to the flock, especially to the 
preachers. Therefore he forded rivers, and traversed moun- 
tains and swamps, sleeping in the forests, and on miserable 
beds and floors, that made him sigh for " a clean plank." 
0, how much is the church indebted to this noble man for 
his unexampled activity and willing sacrifice for the cause 
of God at that time ! Had an aristocratic, dronish, worldly- 
minded man happened to have been in that sacred place, 
American Methodism would have been a different thing from 
what it is. 

These men had only entered upon the duties of their new 
office, before they projected a literary institution for the 

137 



138 



COMPENDIUM OF METHODISM. 



education of the preachers' sons, and others, which its 
friends were pleased to call " Cokesbury College" This 
was located in Abingdon, Maryland ; but had been in opera- 
tion less than ten years, when the nice brick buildings^ 
which cost the bishops immense labor, were burnt to the 
ground, Dr. Coke now rallied, and having a liberal offer in 
Baltimore, re-opened the college in a large building in that 
town, purchased for the purpose. This was also consumed 
soon after, which led some to believe that God was not 
pleased with the enterprise. 

As we have designated the superintendents by the term 
bishops, it may be proper to say that the Conference 
adopted this title in 1787. But they did not change the 
nature or powers of their office. Dr. Coke was still just the 
officer that Mr. Wesley ordained him to be when he set him 
apart to the superintendency. Mr. Wesley knew that his 
proper title was bishop, but he was aware if he called him 
by that title he would offend the church. Therefore, he 
preferred the harmless name of superintendent. But the 
Conference stood in a different relation to the church from 
what Mr. Wesley did, and saw no good reason why they 
should not call its officers by their proper titles. Whether 
it has injured the superintendents, or benefited the Confer- 
ence, we are unable to determine. Croakers have made 
much noise about the matter, but to very little purpose. 

The year 1789, in particular, was a memorable year. 
The itinerant work had become so extended the bishops 
held eleven Conferences. This multiplication of Confer* 
ences brought up another difficulty. No one of them was 
authorized to make rules binding upon the whole. This 
suggested the idea of a council, to be composed of the 
bishops and the presiding elders of all the Conferences. 
(And^ by the way, this is the year that the title of presiding 



HISTORICAL EVENTS. 



139 



elder was first used in the Minutes, though the office was 
created four years before.) The suggestion was adopted, 
and the council went into operation ; but only met twice 
before it was repudiated, and gave way to a General Con- 
ference. Here, also, we find the first mention of a booh 
sUward, John Dickins, whose first work was to print " A. 
Kempis." 

But the matter of principal interest during the whole 
eight years was the triumphs of divine grace over the sins 
and prejudices of the people. Revivals were powerful and 
extensive. The Lord seemed to attend the word with 
peculiar energy, so that at the Conference in 1792 there 
were two hundred and sixty-six travelling preachers in the 
connection, and sixty-jive thousand nine hundred and eighty 
members, scattered over an immense territory, embracing 
Nova Scotia and Upper Canada, on the north and east, and 
the extremes of the settled portions of the south and west. 

This General Conference, properly enough called the first. 
was held in Baltimore, November, 1792. Here the whole 
economy of the church was reviewed, and such alterations 
made as the experience of previous years suggested. But 
one man especially had it in his heart to produce a radical 
change in the government. We refer to the Rev. James 
O'Kelley, a very popular preacher, and an old presiding 
elder, from Virginia. His plan provided that, after the read- 
ing of the appointments of the preachers by the bishop, if 
any one thought himself injured, he might appeal to the 
Conference, and state his objections, when, if the Confer- 
ence thought them sufficient, the bishop should change his 
appointment. It was discussed about three days with great 
interest, and then rejected by a large majority. This gave 
Mr. Kelley great offence, and the next morning he resigned 
his seat. Every thing was done by the Conference to appease 



140 



COMPENDIUM OF METHODISM. 



him, except to adopt his plan, but tc no purpose. He with- 
drew from the church, and formed a separate party, raising 
a hue and cry against the church he had left, and denounc- 
ing the ministers, and especially Bishop Asbury. The good 
bishop simply replied : "I bid all such adieu, and appeal to 
the bar of God. I have no time to contend, having better 
work to do. If we lose some children, God will give us 
more. Ah! this is the mercy, the justice of some, who 5 
under God, owe their all to me and my tyrants, so called. 
The Lord judge between them and me." 

The excitement was great, and many seceded and joined 
the new party. To make some gain of the political fever 
which raged in those times, they took the name of "Repub- 
lican Methodists " This brought the spirit of the world tc 
their aid, and many of the people, some whole societies in 
Virginia, withdrew, and took their meeting-houses with them, 
while others were imbittered, divided, and destroyed. In 
the course of the four years immediately succeeding this 
outbreak, the church decreased in her membership more 
than twelve thousand. But, after all, the enterprise did not 
succeed. The travelling preachers found there was more 
popery in the new concern than in the old, notwithstanding 
its title and pretensions, and all but one returned to the 
church, bringing large numbers of the people with them. 
Those who remained, struggled on, but with little encourage- 
ment. In 1801 they sought to help a sinking cause by a 
new name, and came out under the imposing cognomen of 
u The Christian Church" The exclusiveness of this title 
operated against them, and, falling into a contention among 
themselves, they divided, and sub-divided, till not a vestige 
of their ecclesiastical edifice remained. Mr. O'Kelley sunk 
away into obscurity, and died a pitiful specimen of human 
weakness, and a beacon of warning to his successors, not to 



HISTORICAL EVENTS. 



141 



sacrifice the unity and prosperity of the church, or their own 
integrity and usefulness, upon hypothetical notions of reform, 
and especially upon slight occasions. 

But the effects of this movement did not soon disappear. 
Some who seceded lost their religion and their souls, we 
fear; others, who retained some regard for the cause, 
became too much disaffected to be at home and useful in any 
church ; while a prejudice was excited against Methodism, 
and religion itself, in the community, that was not easily 
obliterated. But it settled the question of appeal from the 
appointment of the bishops for sometime. We hear no 
more of it till the year 1800, when Dr. Coke introduced it, 
and finally recommended that the new bishop (not making it 
to apply at ail to Bishop Asbury) be assisted in making the 
appointments by a committee of three or four preachers to 
be chosen by the Conference. This was rejected by the 
Conference, with several propositions of like effect. The 
next we hear about restricting the appointing power, is in 
the year 1808, when it was proposed so to alter the Disci- 
pline as to allow the Conferences to elect the presiding elders. 
This proposition was ably discussed, and rejected by a vote 
of seventy-three to fifty-two. In 1812 the same question 
was again introduced, and, after a thorough discussion, the 
proposition was rejected only by a majority of three. Four 
years later it met the same fate, though it was presented in 
a modified form. In 1820 it was again discussed, and dis- 
posed of as before. But there being considerable feeling on 
the subject, it was called up again in the spirit of compro- 
mise, and referred to a committee composed of an equal 
number of brethren of different views, to confer with the 
bishops, and strike out some course that might conciliate all 
parties. Their report recommended that, on the occurrence 
of vacancies in the presiding eldership, the presiding bishop 



142 



COMPENDIUM OF METHODISM. 



should nominate three times the number wanted, out of which 
the Conference should elect the necessary number by ballot ; 
and the presiding elders, thus elected, should be an advisory 
council to the bishops in appointing the preachers. The 
report was adopted by a vote of sixty-one in favor, to twenty- 
five against it, and it was supposed this would put the ques- 
tion to rest, perhaps for ever. 

But this was not the case. Bishop Soule, who nad been 
elected to the episcopal office a few days previous, signified 
to the Conference that he thought the measure unconstitu- 
tional, and he should not conform to it. Bishop M'Kendree, 
in a feeble state of health, urged that it was unconstitu- 
tional, and subversive of the superintendency, and also of 
the itinerancy. The former tendered his resignation, which 
was accepted, and the Conference adhered to its position. 
But considering the age of Bishop M'Kendree, the decision 
of Bishop Soule, and the anxiety of many others, it waa 
voted to suspend the new rule for four years. The next 
General Conference continued the suspension ; but in 1828 
the rule was rescinded ; since which time little has been said 
on the subject, except in periodicals and lectures in resist- 
ance of ultra reformers. The presumption is, that these 
men, and their severe measures, operated against the very 
thing they sought, and delayed the consummation they 
wished to hasten. 

The first General Conference was composed of all the 
travelling preachers who pleased to attend. In the year 
1800 it was limited to those who had travelled four years. 
In 1808 it was agreed that it should be composed in future 
of one delegate for every five members of each Annual 
Conference. The ratio of representation has since been 
altered as the ministry has increased in number. It is now 
one delegate to every forty- five members, and the Confer- 



HISTORICAL EVENTS. 



143 



ence assembles once in four years, and is governed by a 
constitution, limiting its powers, adopted also in 1808. This 
constitution is popularly known as the " Restrictive Mules" 
and may be seen in the Discipline, in the section which 
defines the duties and powers of the General Conference. 

Taking our leave of the General Conference of 1792, 
and the secession which occurred about that time under the 
leadership of Mr. O'Kelley, w 7 e move pleasantly along 
amid labors and triumphs for many years. The men on whom 
it devolved to command, in those days, were extraordinary 
characters. Dr. Coke, Bishop Asbury, Jesse Lee, George 
Roberts, Freeborn Garrettson, Ezekiel Cooper, Benjamin 
Abbott, and others, acted a chivalrous part, and left their 
successors an example of prudent legislation and of heroic 
effort, that can never be forgotten. New England was about 
the hardest soil they found to cultivate ; but even this 
yielded to their perseverance, and many societies were 
formed. 

The theology of this section of country had always been 
Calvinistic, and Congregationalism was sustained by law in 
two of the States at least ; so that Methodists were obliged 
to pay their parish taxes, have their property attached, or 
go to jail. Men are now living who submitted to imprison- 
ment, because they could not conscientiously pay taxes to 
support a system they believed to be false and dangerous : 
the parish thinking a little " prison discipline " would 
have a better effect in subduing their obstinacy than the 
loss of a few articles of property which it might have 
taken. Others have a distinct recollection of their property 
being attached to meet parish claims, when it was known 
they were Methodists, and supported Methodist preaching. 
But this state of things could not long endure. The right 
of petition had not then been trampled down, and Meth- 
10 



144 



COMPENDIUM OF METHODISM. 



odists, and others who were not so wedded to popular views 
as to be blind to the claims of justice, prayed the honorable 
court of legislation to allow them to worship God according 
to the dictates of their own consciences. They were only 
ridiculed at first, but afterward they succeeded in throwing 
off the yoke, and securing the right of thinking for them- 
selves, and sustaining such views and modes of worship as 
they considered Scriptural. How much the various classes 
of dissenters in Massachusetts and Connecticut owe to the 
Methodists for the liberties they have long enjoyed in this 
particular, they cannot now realize. 

Another reason why Methodism found it so difficult to get 
a foothold in this country, was its theology. It discarded 
principles that had been long cherished as the very marrow 
of the gospel, and vindicated others that were held to bo 
dangerously heretical. It broke over parish lines, too, that 
had been drawn by law with great precision, and planted 
itself wherever sinners could be induced to repent and 
believe the gospel. And its ministry, instead of taking any 
particular location, ransacked the whole country, and excited 
the people to think about their souls. All these things, and 
many others, created a prejudice, and brought out the 
clergy in violent resistance of the new measures. The 
pulpit rang with denunciations of Methodism. Its real 
views were misrepresented ; its errors were magnified ; its 
ministers decried as the false prophets and deceivers that 
should come in the last days ; and its assemblies persecuted 
and scattered. But, nevertheless, the Lord converted some, 
and the cause lived, not to be loved, we fear, by the domi- 
nant sects, but to be more patiently endured, if not 
respected. And not only so, but it lived to regenerate the 
body that at first repelled it with the greatest virulence and 
force, Not that it was entirely subdued to the new faith or 



HISTORICAL EVENTS. 



145 



modes of operation, but that it became so essentially modi- 
fied in its creed, public instructions, and various movements 
for the conversion of souls, as to look very unlike its former 
self. This, we trust, will not be denied. It has been 
recognized on both sides of the house. Methodists have 
rejoiced to see their theology and ecclesiastical regimen 
transforming and imbuing other systems, and the rigid Cal- 
vinist has mourned over the defection of his people, and 
longed for the good old days, now, alas ! for ever gone. 

In other States and territories Methodism had less of this 
kind of opposition to resist. In no section had the people 
become so settled and united in theological error, and in 
hostility to Arminian views. Much of the country was 
new, and Methodists were permitted to take an even start 
with other sects. The result was, in many places they com- 
manded the faith and affections of the people, and have 
been the leading denomination ever since, proving the 
superior adaptation of their system to convert men to God, 
where it can have an " open field and fair play," by exceed- 
ing all its competitors in rapid growth. 

Dr. Bangs speaks of its early conflicts in these words : — 
" For sometime the number of Methodists in this country 
was so inconsiderable that other denominations affected to 
treat them with silent contempt ; and if, occasionally, they 
condescended to notice them at all, it was more in the way 
of caricature and misrepresentation than by sober argument, 
or an attempt at a fair and direct refutation of their doctrine 
and usages. The high churchman would sneer at our ordi- 
nation, and, wrapping himself in the cloak of apostolical suc- 
cession, with an air of assumed dignity, prate about 6 John 
Wesley's lay bishops,' as though these jokes were sufficient 
to put us out of countenance. Others, panoplied in the stern 
decrees of Calvin, and priding themselves in their exclusive 



146 



COMPENDIUM OF METHODISM. 



orthodoxy, would tantalize us ' with salvation by the merit of 
good works, the omnipotency of free-will, and the unsound- 
ness of our doctrine of justification ; ' while some would 
3niile at ' baby baptism? as an affront offered to the Deity, 
and an innovation upon apostolic usage." 

In respect to church legislation in the early times of which 
we are speaking, it need only be said it was moderate ; coiv 
sisting in those slight changes which the progress of the 
cause seemed to demand. The General Conference of 1796 
contemplated the numerous locations that had annually oc- 
curred with deep regret. And yet, while the labor was so 
excessively hard, the fare so poor, and the liability of pre- 
mature old age, with poverty and want, was so great, there 
was little room to complain. To relieve these difficulties, 
and, if possible, check the tendency to location, the Confer- 
ence established what is now known as the " Chartered 
Fund," and provided for an address to the people to meet 
the emergency, by contributing of their substance. Though 
this measure did not make up the deficiences of the 
preachers' claims, it did something toward it, and has since 
afforded partial relief ; but whether it has not been the 
occasion of more withholding on the part of the people, is a 
question. 

The year 1799 was distinguished for the origination of 
" camp meetings" This wonderful means of grace was 
providential in its conception. Two brothers by the name 
of M J Qee, one a Presbyterian minister, and the other a 
Methodist, went to attend a sacramental occasion with Rev. 
Mr. M 9 Grready, a Presbyterian minister in West Tennessee. 
The Methodist preached first, and was followed by the Pres 
byterian and the Rev. Mr. Hoge, whose preaching pro- 
duced a powerful effect. One woman became so deeply im 
pressed she shouted aloud for joy, and there were other 



HISTORICAL EVENTS. 



147 



demonstrations of an extraordinary character. Messrs. 
M'Gready, Hoge, and Rankins, all Presbyterian ministers, 
left the house ; but the M* G-ees remained to see the salva- 
tion of God. Great was the power that rested upon them. 
John was expected to preach, but he told the people that 
his feelings were such he could not, and sat down amid sobs 
and cries from every quarter. This brought the people out 
to see what these things might mean. Many came a great 
distance with horses, and waggons, and provisions, and so 
numerous was the crowd the church would not contain 
them. This drove them into the forest ; and the distance 
of many from home, and the impossibility of obtaining 
accommodations among the people, made it necessary for 
them to camp out, which they did, worshipping God day 
and night. 

This was something new, and attracted great attention. 
And it was no less effective. The different denominations, 
seeing that God was in the measure, gave it their counte- 
nance ; but one after another withdrew, until it was left 
almost exclusively to the Methodists. Since that time they 
have employed it to good purpose, notwithstanding its old 
friends have said many hard things against it. In the early 
days of Methodism, when meeting-houses were few and 
preachers scarce, camp meetings were peculiarly useful. 
Hundreds were converted through their instrumentality. In 
the course of the eight years following their introduction, 
the net increase to the church was eighty-two thousand six 
hundred and sixty -four members, and a corresponding 
increase of preachers. 

March 31, 1816, closed the career of that great and 
good man, and pioneer of Methodism in this country, Bishop 
Asbury. When he came to New York, forty-five years 
before, the Methodist connection numbered about six hun- 



148 



COMPENDIUM OF METHODISM. 



Ired members. After battling with the winds and storms 
of near half a century, he bade a peaceful adieu to the 
church he had loved and cherished as a mother her children, 
embracing six hundred and ninety-jive travelling preachers, 
and two hundred fourteen thousand, two hundred and thirty- 
five members. But these statistics convey only a faint idea of 
what was accomplished during the period named. To estimate 
this properly, we must consider how many were converted 
and taken to Abraham's bosom ; how many joined other 
churches ; how many more were improved and made happier 
and better in various respects ; and how much was accom- 
plished in extending the itinerant plan through the States 
and territories, and in the British Provinces ; and in placing 
ministers at different points, among the various classes and 
tribes of men, to watch the indications of Providence, and 
preach the gospel in every place, whether palace or wig- 
wam, that might be opened to receive it. A foundation 
was laid upon which others have built so nobly since, and 
without which they must have labored with less effect. 

In looking over the history of the four years following 
the decease of this patriarch of Methodism, it is delightful 
to observe that, though the Lord took away the " master 
builder," he did not suffer the work to cease. Indeed, 
death was not permitted to touch him till others had been 
raised up with hearts and heads to take the cause where he 
left it, and bear it on toward its grand destination. The net 
increase during this time was forty-Jive thousand, six hundred 
and fifty-five members, and two hundred and one travelling 
preachers. 

This period was distinguished, also, by certain prudential 
arrangements, which contributed greatly to the strength and 
influence of the body, and the extension of the work. The 
k< Tract Society " of the Methodist Church was formed by 



HISTORICAL EVENTS. 



149 



a few individuals in 1817, with a view to supplying the poor 
with suitable religious reading. This furnished an easy and 
cheap method of reaching many people the church had 
never addressed, and answered as well for defence, as attack 
on the sins and prejudices of unbelievers. It was an old 
measure of Mr. Wesley's, and had been very useful. Its 
influence since that time is well understood. 

The year following, the Methodist Magazine was issued, 
under the editorship of Rev. Joshua Soule. This was an 
advance step. It opened a medium of communication with 
the people that had long been needed. Not less than ten 
thousand subscribers were obtained the first year ; and the 
doctrines and institutions of the gospel became better under- 
stood, and the people of God more established in the unity 
of the faith. 

About this time, too, another effort was made to promote 
the cause of education in the church. The " Cokesbury 
College " had been twice burned, an attempt to establish 
district schools had failed, and the people were quite dis- 
couraged. But in 1817 Dr. Samuel K. Jennings and some 
others opened a literary institution in Baltimore, which they 
called " Asbury College." This, however, appeared but 
for a little time, and then, to the mortification of many, it 
vanished away. The same year an academy was established 
in Newmarket, N. H., under the patronage of the New 
England Conference ; and two years after, another, in the 
city of New York, under the patronage of the New York 
Conference. These were approved by the next General 
Conference, and other Conferences were advised to establish 
similar institutions. The bishops were also authorised to 
appoint presidents, principals, or teachers, to all such estab- 
lishments. But this was not effected without some opposi- 
tion. Though the church owed so much to the learning 



150 



COMPENDIUM OF METHODISM. 



of its founders, some did not realize the importance of 
education. 

This period was also marked by the revival of camp meet- 
ings in Kentucky, where they had been quite suspended 
on account of various irregularities. The first one held in 
that quarter about this time was visited by many young 
men, with bottles of whiskey in their pockets, whose inten- 
tion was to disturb and break up the meeting. But the 
church trusted in the Lord, and moved forward. Toward 
the close of the meeting the power of God fell upon the 
encampment. The young men referred to became alarmed, 
and some, dashing away their bottles, humbled themselves 
in prayer, while others fled to the woods, wailing with bitter 
anguish, and crying earnestly for mercy. Thus a great 
revival of religion commenced, which resulted in the conver- 
sion of hundreds. 

" The Missionary and Bible Society of the Methodist 
Episcopal Church " was organized in the city of New York, 
April 5, 1819. A Missionary Society was formed within 
the bounds of the Philadelphia Conference about the same 
time. The next General Conference approved of both 
organizations ; but considering the Book Room was in New 
York, and for some other reasons, it adopted the constitu- 
tion of the society located there, bating that part which 
related to the publication of Bibles, and made its head 
quarters at the Book Room. To this central organization 
were soon added numerous auxiliaries, and the missionary 
spirit has continued to increase till the present moment, 
though not in proportion, we think, to the increase of our 
numbers and wealth. 

During the last war with Great Britain, which was 
declared June 18, 1812, the relations of certain societies in 
the Canadas, with the Methodist E. Church, became con- 



HISTORICAL EVENTS. 



151 



siderably disturbed ; and they applied to the British Confer- 
ence for preachers, which were immediately supplied. This 
laid the foundation of much correspondence and negotiation 
between the two bodies. It was, however, conducted in an 
excellent spirit, all parties seeming determined not to con- 
tend, nor suffer their feelings to be agitated, or their friendly 
relations to be broken up. In the year 1820 the General 
Conference appointed Mr. John Emory a delegate to the 
British Conference, and adopted an address to that body, 
proposing a division of territory as the best method of 
bringing the question of difference to a settlement. The 
proposition was duly considered, and acceded to, by which 
Lower Canada became connected with the English Confer- 
ence, and Upper Canada retained its former connection with 
us ; each body withdrawing all its preachers from the other's 
ground, and agreeing in no way to interfere therewith ; an 
example of urbanity and prudent management seldom it 
ever set before by two great denominations of Christians. 
We mention this to show T how our church became discon- 
nected with a portion of territoiy upon which she bestowed 
early attention, and in which she achieved magnificent 
results ; and will only add, that there has been no revival of 
the difficulty since. 



CHAPTEE X. 



NEW MOVEMENTS, LEGISLATION, &C. 

The history of the church since 1844 has been marked 
by greater progress than at any former period. We 
refer now to legislative and organic progress. Many 
startling propositions, not tolerated before, have been 
entertained and adopted, modifying, and also developing, 
the church on very essential lines. Legislation has con- 
tinued to be conservative, and some have complained of 
the slowness of the church to adopt new and wholesome 
measures, but nevertheless a review of the fifty years 
shows very considerable progress. When we consider 
the vast country comprised in the field of the church, 
the great variety in the conditions of the people, from 
the old and stable communities to the new and inchoate 
frontier settlements, and also our rapidly multiplying 
missions in foreign lands, to which the polity of the 
church must be adapted, it is not strange that a cautious 
conservatism has controlled the legislative action. 

"Four dayi " or "protracted " meetings were instituted 
in 1827 by Rev. John Lord, of the Hew England Con- 
ference, which then comprised the State of 'New Hamp- 
shire. This was by no means the beginning of protracted 
religious services. But the " four days' " meetings were 
instituted where there was no religious interest for the 
purpose of awakening a revival. They were attended 
152 



NEW MOVEMENTS, LEGISLATION, &C. 



153 



with great results, and soon widely prevailed. After a 
time they declined somewhat ; but protracted services in 
the churches have not ceased, nor is it probable that they 
will ever cease, though they are often varied. The fol- 
lowing have been distinctive revival periods : 1826-32, 
1836-37, 1842-45, 1857-58, 1874-77, 1883, &c. 

Church Sittings. In the early history of Methodism, 
all the churches were built with " free seats." Rev. 
John Wesley required this in his societies; but before 
his death he allowed pews to be set apart for individuals 
in the galleries of a few churches. The General Confer- 
ence of the Methodist Episcopal Church in 1784 directed 
that all the churches " be built plain and decent, but not 
more expensive than is absolutely unavoidable;" to 
which requirement was added, in 1820, "and with free 
seats." The difficulty of erecting houses of worship on 
the " free seat " plan subsequently became very obvious 
to many persons, and some societies adopted the pew 
system. A large departure from the "free seat" plan 
has followed, both in England and in portions of the 
United States. This subject powerfully agitated the 
General Conference of 1852, in which Rev. John S. Inskip 
performed an important part. Since that time greater 
freedom has been exercised. 

Some of our people, in certain sections, found free 
houses utterly impracticable, without encumbering them- 
selves with unmanageable debts, and therefore took the 
responsibility of erecting pewed houses, as their English 
brethren did before Mr. Wesley's death.* This action 
has always been a little afflictive to our people in the 
South and West, but they have endured it as a less evil 
than no churches at all, which was the other alternative in 



*See remarks of Rev. James Dixon, D.D., before the General Conference of 1848. 



154 



COMPENDIUM OF METHODISM. 



many places. Had there been no restriction of this kin } 
it is believed we should have had more and better 
churches, with less debts than we now have; but per- 
haps not. So far as our free churches are concerned, we 
doubt if they can be legally altered without permission 
from the courts. If enough people desire a pewed house 
in any portion of the country, to build one and maintain 
public worship therein in a peaceable and brotherly 
way, they will doubtless be treated in a kind and concil- 
iatory spirit by any Annual Conference in the connec- 
tion, however strongly biased in favor of free churches. 
In essential things, Methodists go for unity; in non- 
essentials, for liberty ; and in all things charity. If some 
are Methodists in every thing except in relation to free 
houses, they should not abandon us, though denied the 
favor of a good pew ; but if they are willing to pay for 
such a pew, and will go with us in everything else, we 
should not abandon them. In our circumstances we 
need both pewed and free houses, and must have them, if 
we would not miss our aim. 

Centennial Occasions. In 1839, American Method- 
ism, in connection with English Methodism, commem- 
orated the origin of the denomination in 1739, in London. 
A general plan of commemoration was adopted, and car- 
ried out with as much uniformity as possible. The 
services were deeply interesting, instructive, and impress- 
ive, contributing to a better understanding of Methodist 
history, principles, aims, and successes, and gave a new 
impetus to the whole body, with enlarged ideas of giving. 
The liberality of the people was remarkable, amounting, 
in England, to $1,080,000, and in the United States to 
$600,000, The statistics of Methodism throughout the 
world at that time were 5,200 traveling preachers and 
1,171,000 members. 



NEW MOVEMENTS, LEGISLATION, 155 



" It was a sublime spectacle to contemplate more than 
a million of people, joined by perhaps three times that 
number of friends, united to offer up thanksgiving to 
God for his boundless mercy to a lost world, manifested 
in the gift of his Son ! And, as one of the many rivulets 
which flow from the exhaustless fountain of eternal love 
ran through the channel opened by Wesley, it seemed 
right and proper for his numerous sons in the Gospel to 
commemorate the day which gave the first impetus to 
this flowing stream of grace and mercy. 5 ' — Bangs' His- 
tory of the Methodist Episcopal Church, vol. 4, p. 296. 

The year 1866 was the centennial year of American 
Methodism, commemorating the introduction of our 
denomination into the United States. This date was 
regarded as very important, and it was anticipated by the 
General Conference of 1860 by the appointment of a 
committee to consider the subject and report to that 
body in 1864. That year an addition was made to the 
committee, and the bishops were authorized to add 
twelve more ministers and twelve laymen. The whole 
subject was canvassed, plans were laid, the church was 
instructed and inspired in a series of grand, widely ex- 
tended meetings, and $2,000,000 were asked for as a 
suitable thank offering in view of what Methodism had 
done. The surprising amount received and reported to 
the General Conference in 1868 was $8,709,498.39. 
There were many magnificent individual offerings. 

In 1884 the centennial of the formal organization of 
the Methodist Episcopal Church was commemorated in 
Baltimore, Md. In 1890 the one hundredth anniversary 
of the introduction of Methodism into New England was 
commemorated in Boston, Mass. Many other local cen- 
tennials have been held and will continue to be held. 

These occasions have presented to the world sublime 



156 



COMPENDIUM OF METHODISM. 



spectacles of grateful hearts joyfully celebrating with 
thanksgiving God's boundless mercy in the salvation of 
man. 

Disciplinary Changes. Only two changes have been 
made for over half a century in the " General Eules " of 
the church. By these changes two great evils are now 
prohibited in the strongest form, viz.: 

"Drunkenness, buying or selling spirituous liquors, 
or drinking them,, unless in eases of extreme necessity. 

" Slaveholding ; buying or selling slaves" 

The subject of temperance receives a large share of 
the attention of every Annual and General Conference. 
The declaration of principles laid dowm* proclaims, 
" Total abstinence from intoxicating beverages is the 
duty of every individual." 

It " condemns the license feature of all statutes by 
which money is accepted for the legal protection of an 
immoral traffic." It urges " that all members of the 
Methodist Episcopal Church who enjoy the elective 
franchise should so use that solemn trust as to promote 
the rescue of our country from the guilt and dishonor 
which has been brought upon it by a criminal complicity 
with the liquor traffic." It also recommends " giving 
scientific temperance instruction in the public schools and 
in all the educational institutions of the church, includ- 
ing Sunday schools and mission schools." 

District Conferences. In the earlier periods of this 
century complaints arose among the local preachers of 
the church because they were amenable to the Quarterly 
Conferences, which they claimed was an abridgment of 
their rights to be " tried by their peers." To allay this 
uneasiness the General Conference of 1820 provided for 



* Discipline, 1896, Appendix, p. 348 s 



NEW MOVEMENTS, LEGISLATION, 157 

the organization of District Conferences, to be composed 
of such local preachers in any presiding elder's district as 
had held a license to preach for two years. This body 
was authorized to grant and renew licenses to preach and 
to recommend candidates for admission on trial in the 
Annual Conferences and for orders. It also tried, sus- 
pended, expelled, or acquitted accused local preachers. 
Candidates for license were, however, to be first recom- 
mended by the Quarterly Conferences. 

This innovation did not work well. Many local preach- 
ers disapproved of it and would not attend the sessions 
of that body. Others attended and made it an occasion 
of mischief. The result was that the powers of the Dis- 
trict Conferences were several times restricted and 
restored to the Quarterly Conference, and in 1836 the 
District Conferences were disbanded. 

After thirty-six years the General Conference of 1872 
once more made provision for the establishing of District 
Conferences, but it was somewhat modified by the action 
of the General Conference of 1876. This Conference is 
held in such districts as, by the vote of the majority of 
the Quarterly Conferences, request it, and it may be dis- 
continued by a vote of two thirds of all the members 
present after due notice has been given of the intention 
of taking such a vote, but with the concurrence of three 
fourths of the Quarterly Conferences of the district. 
The powers and functions of this Conference are clearly 
set forth in the Discipline, and are much more extensive 
than those of the District Conference of 1820. It is 
claimed that where this body has been used and properly 
conducted it has been found to be very useful to the 
church. About one half of the presiding elders' districts 
are supposed to be now organized in this form. 

Its membership is composed of traveling ministers, 



158 



COMPENDIUM OF METHODISM. 



local preachers, exhorters, district stewards, and one Sun- 
day School superintendent, one president of an Epworth 
League, and one class leader from each pastoral charge in 
the district. It meets twice each year, the presiding 
elder in the absence of a bishop presiding, and if nei- 
ther is present the Conference elects its own president. 

The business of this Conference is to take a general 
oversight of the temporal and spiritual affairs of the 
district, subject to the provisions of the Discipline. It 
takes cognizance of all the local preachers and exhorters 
of the district, inquires after all the benevolent collec- 
tions, the Sunday Schools, the Epworth League chapters, 
and opportunities for church extension and missionary 
enterprises within the bounds of the district. Literary 
and religious exercises are provided during the session, 
and reports are rendered to it from the presiding elder, 
from each pastor, from the local preachers and exhorters, 
from the district stewards, from the Sunday School 
superintendents, the presidents of the Epworth Leagues, 
class leaders, &c. 

Lay delegation was agitated more or less for fifty 
years before it was adopted. It was a prominent issue in 
the contest which resulted in the formation of the Meth- 
odist Protestant Church. It came up before the Gen- 
eral Conferences of 1852 and 1856, but it was declared to 
be inexpedient to adopt the measure. It was believed by 
many that great changes in the times and in the circum- 
stances of the church had occurred which rendered the 
co-operation of laymen in the business and the legislation 
of the church desirable. After a lengthy agitation and 
full discussion in the General Conference, the proposition 
was carried by the requisite constitutional votes, and in 
1872 laymen appeared for th^ first time in the Genera] 
Conference, two from each Annual Conference entitled 



NEW MOVEMENTS, LEGISLATION, &C. 



159 



to two or more clerical delegates, and one from each Con- 
ference entitled to only one clerical delegate. 

At the present time the question is being discussed 
whether the laymen and the ministers should not be 
equally represented in the General Conference and also 
in the Annual Conferences. The question of the admis- 
sion of women as delegates is also being pressed. 

The pecuniary support of the bishops, formerly paid 
out of the funds of the Book Concern, is now apportioned 
to the Conferences and to the individual churches, and is 
made a part of the regular pastoral support. This change is 
regarded as wise, and it is meeting with increasing favor. 

The trustees of the local churches were formerly ap- 
pointed by the sole prerogative of the preacher in charge, 
or by the presiding elder if there was no pastor. Now 
the preacher in charge has only the prerogative of nomi- 
nating the trustees, and they are elected by the Quarterly 
Conference. (See Discipline, 1896, p. 157, &c. Local 
State laws change some of the features of the elections.) 

It is not long since provision was made for Mission 
Annual Conferences. They are constituted by the Gen- 
eral Conference, and are authorized to exercise the power 
of Annual Conferences, subject to approval by the pre- 
siding bishop. Their members share pro rata in the pro- 
ceeds of the Book Concern, but do not elect delegates te 
the General Conference nor vote on constitutional changes. 
(See Discipline, 1896, pp. 60-62.) 

In 1884 the General Conference authorized the organi- 
zation of an official board (in distinction from the leaders 
and stewards' meeting of the former period) composed of 
all the members of the Quarterly Conference for the 
transaction of necessary business of the local church in 
the interest of the Quarterly Conference. (See Disci- 
pline, 1896, p. 74.) 
11 



160 



COMPENDIUM OF METHODISM. 



Missionary bishops have also been elected from time 
to time by the General Conference or by its authorization. 
(See Discipline, 1896, j^p. 99, 104, 105, &c.) The follow- 
ing have been elected : 

1858, Francis Burns, for Africa, died 1863. 

1866, John W. Roberts, for Africa, died 1875. 

1884, William Taylor, for Africa. 

1888, James M. Thoburn, for India and Malaysia. 

1896, Joseph C. Hartzell, for Africa. 

It has also provided for the retirement of non-effective 
men from the regular duties of the episcopacy. 

Formerly the appeal cases of ministers were tried by 
the General Conferences, taking much time, but now a 
Judicial Conference has been provided consisting of 
seven elders from each Annual Conference, called Triers 
of Appeals. {Discipline, 1896, p. 140, &c.) Many other 
changes in the judicial administration of the church have 
been adopted. 

City Evangelization. The importance of combining 
the strength of local churches in the large cities for city 
mission purposes had been long felt. Now we have 
City Evangelization Unions, composed of representa- 
tives of all the local organizations in each city for the 
work of city evangelization under the Methodist Episco- 
pal Church. The Discipline advises that whenever practi- 
cable, in towns and cities having five or more charges, 
local organizations be formed for the purpose of afford- 
ing counsel and financial aid to needy churches, organizing 
new church enterprises, and conducting mission work 
among the religiously destitute. These bodies are ex- 
pected to report to each Annual Conference. (See Dis- 
cipline, 1896, p. 193.) 

A General Board of Trustees has also been provided 
for. For many years the church lost valuable legacies 



NEW MOVEMENTS, LEGISLATION, *SrC 



161 



for the want of a corporate existence under the civil law. 
Therefore, the General Conference of 1864 provided for 
and appointed a General Board of Trustees to receive and 
hold in trust for the benefit of the Methodist Episcopal 
Church any and all donations, bequests, grants, &c, made 
to said church, " not especially designated or directed." 
This board is in charge of properties to be appropriated 
for the promotion of specific and general objects. It is 
located at Cincinnati, consisting of twelve members, six 
laymen and six ministers, appointed by the General Con- 
ference, which also fills vacancies and receives reports 
quadrennially from the trustees. When any such dona- 
tion, bequest, grant, or trust is made to this board, or to 
the church, it is the duty of the pastor in the bounds of 
whose charge it occurs to give an early notice to the 
board, which shall proceed without delay to take posses- 
sion of the same, according to the provisions of its 
charter. 

A National Association of Local Preachers to pro- 
mote fraternity and co-operation in Christian work, in- 
cluding temperance, education, and charitable assistance, 
was organized in 1858, and incorporated in Maryland 
January 12, 1883. It publishes a quarterly periodical 
called the Local Preachers' Magazine. 

Methodist hospitals have been established in Brooklyn, 
N. Y., in Philadelphia, in Cincinnati, in Chicago, in 
Kansas City, in Omaha, in St. Louis, in Portland, Ore., 
in Boston, and elsewhere. Also church homes, an immi- 
grants' home in Boston, Mass., &c. 

Insurance. Under the instructions of the General 
Conference of 1892, the bishops appointed a commission 
of seven laymen to organize a church insurance company, 
on the mutual or stock plan. Since then the commis- 
sioners have decided to incorporate on the latter plan, 



162 



COMPENDIUM OF METHODISM. 



under the laws of the State of Illinois, an insurance 
organization to be known as the " Methodist Assurance 
Association," with a capital stock of $200,000, to be 
divided into shares of $100 each. It was also decided 
that a surplus fund should be created out of the net profits 
of the business until the same should equal in amount 
the capital stock, thereby securing further protection to 
the stock and policy holders against loss or failure to pay 
the full semi-annual dividends. A charter has been for- 
mulated and accepted by the State insurance authorities. 

The object of this organization is to insure the more 
than $90,000,000 worth of buildings belonging to the 
Methodist Episcopal Church, and also the personal effects 
of its pastors. It is hoped that a cheaper and more re- 
liable insurance can thus be provided for the churches. 
The paid-up stock is a non-assessable, long-time invest- 
ment. It is said that the Wesleyans in England have 
had a church insurance society in successful operation for 
twenty years, during which time the losses have been 
less than twenty-five per cent, of the premium and inter- 
est receipts, and the annual net profits have averaged 
fifty-three per cent. (See Discipline, 1896,^?. 327, 355, 
356.) 

Enabling Acts. Each General Conference, when re- 
quested to provide for the formation of Annual Confer- 
ences in new and needy localities, hears the representa- 
tives of those asking for such organizations, and, as its 
first step, passes " Enabling Acts " when there appears a 
reasonable probability that an Annual Conference should 
be formed. When the union of two or more Confer- 
ences is called for, or some material change in the bound- 
aries, or a new Conference is desired to be formed out of 
another, " Enabling Acts " are passed tentatively cover- 
ing the ground. Twenty-one " Enabling Acts" were 



NEW MOVEMENTS, LEGISLATION, 163 

passed by the last General Conference. (See Discipline, 
1896, jgp. 239-242.) 

For the following additional summary of the legislative 
action of the General Conference of 1896, we are in- 
debted to Eev. Bishop J. F. Hurst, D.D., LL.D.:* 

"Candidates for admission to an Annual Conference 
who present satisfactory certificates of having passed 
examinations in certain studies other than those relating 
to doctrine and discipline were relieved of re-examination 
on such studies. 

" The prohibition of re-baptism in the case of an adult 
believer who is dissatisfied with his baptism in infancy 
was removed. 

" The work of determining what is the ' Constitution ' 
of the church was, for the third time, committed to a com- 
mission, to report to the General Conference of 1900. 

"A new order of public worship was adopted, more 
copious than that hitherto in use, and which gives greater 
uniformity and dignity to the service. 

" The time limit to the pastorate, together with plans 
for exceptional cases, had been discussed quite generally 
in the church papers ; but no change was made from the 
five years' rule for the pastorate and the six years' rule 
for the presiding eldership. 

" The question of the eligibility of women as lay dele- 
gates to the General Conference had also been vigorously 
handled in print and by voice through the early months 
of the year, voted upon at the Annual Conferences in 
the spring, and at the General Conference in May it was 
found to have failed, by the lack of about seventy votes, 
to receive the constitutional three fourths majority. 
However, a constitutional majority of the votes, more 
than two thirds, was obtained for the measure in the 

* Independeiit, January 7, 1897. 



164 



COMPENDIUM OF METHODISM. 



General Conference, and a new vote in the Annual 
Conferences was provided for. So far as this has pro- 
ceeded during the autumn the indications point to a fail- 
ure to secure the requisite three fourths majority, the 
votes in favor being about the same as the year previous, 
but the votes in opposition being increased. The result, 
therefore, is still somewhat in doubt, as the Spring Con- 
ferences have yet their voting to do. 

"Authority was given for the appointment of a commis- 
sion consisting of three bishops, three ministers, and 
three laymen, to confer witli a similar commission of the 
Methodist Episcopal Church, South, already appointed, 
in regard to a federation of certain common interests. 
These commissions also have authority to enter into con- 
ference with like representatives of any of the Methodist 
bodies." 



CHAPTER XL 



BOARDS, PUBLICATION, MISSIONARY, SUNDAY SCHOOL, EDU- 
CATION, &C. 

The Book Concern. This mammoth institution had 
a small and feeble origin in 1789, in Philadelphia, 
under Rev. John Dickins, with about $800 borrowed 
capital. On his death, in 1798, it fell under the superin- 
tendency of Rev. Ezekiel Cooper. In 1804 it was re- 
moved to New York city, under the management of Mr. 
Cooper, assisted by Rev. John Wilson. When Mr. 
Cooper resigned his office, in 1808, the Concern had a 
capital of $45,000. Up to that time the Book Agents 
had pastoral charges in addition to the book business; 
but from this date the agents held no pastorate. After 
Mr. Cooper died Mr. Wilson and Rev. Daniel Hitt were 
the Agents; but after the decease of Mr. Wilson, Mr. 
Hitt and Rev. Thomas Ware had charge of the business. 

The Book Concern occupied leased premises until 
1822. During the last two years of said tenancy it was 
conducted in the basement of the Wesleyan Seminary in 
Crosby street. In 1824 the Agents, Revs. Nathan Bangs 
and John Emory, purchased the seminary and began to 
do their own printing. During that quadrennium Clarke's 
Commentary was brought out. In 1828 Dr. Bangs was 
transferred to The Christian Advocate, and the Agents 

165 



166 



COMPENDIUM OF METHODISM. 



were Revs. John Emory and Beverly Waugh. The 
business increased to such an extent that five lots, with a 
frontage of one hundred and twenty-five feet on Mul- 
berry street, were purchased for a new and more com- 
modious building, which was completed and occupied in 
1833. 

The Concern had great prosperity until February 18, 
1836, when the buildings and stock were consumed by 
fire, involving a loss of $250,000. The loss was very 
severe, and more so because only a small part of the insur- 




METHODIST BOOK CONCERN, 150 FIFTH AVENUE, NEW YORK CITY. 



ance could be collected, owing to the bankruptcy of the 
companies which had issued the policies. In all direc- 
tions, however, practical sympathy was manifested, and 
contributions were sent to the Agents amounting to 
$89,994.98. To this amount was added the sum received 
from insurance and from debts due to the Concern, 



BOARDS, PUBLICATION, MISSIONARY, &C. 



167 



making a total of $281,650.74, with which the business 
was resumed and a new building was erected on Mulberry 
street. 

At the earnest request of the Methodists beyond the 
Alleghanies, the General Conference of 1820 authorized 
the establishment of a branch of the Book Concern in 
Cincinnati, O., since which time numerous other smaller 
branches or depositories have been established under the 
direction of the Agents and the General Book Committee 
in the different sections of the country. 




METHODIST BOOK CONCERN, CINCINNATI. 



The capital stock of these two Concerns is now esti- 
mated at over $4,000,000, and lias steadily accumulated 
amid the great fluctuations of the general business of the 
country. In all these years, now a little more than a 
completed century, and in all the complications of trade, 
the Concerns have been managed with unwavering in- 
tegrity. In the year 1868 an opposite opinion obtained 
in some quarters, leading to a very searching investigation, 



168 



COMPENDIUM OF METHODISM. 



which the General Conference of 1872 concluded by 
affirming the integrity of the agents and the entire absence 
of fraud, excejDt in the bindery, implicating a foreman 
who had been already dismissed. This verdict was gen- 
erally accepted. 

The following is a list of the Book Agents elected by 
the successive General Conferences : 



THE NEW YORK BOOK CONCERN. 



1812 D. Hitt and T. Ware. 
1816 J. Soule and T. Mason. 
1830 N. Bangs and T. Mason. 
1824 N. Bangs and J. Emory. 
1828 J. Emory and B. Waugh. 
1832 B. Waugh and T. Mason. 
1836 T. Mason and G. Lane. 
1840 T. Mason and G. Lane. 
1844 G. Lane and C. B. Tippett. 
1848 G. Lane and L. Scott. 
1852 T. Carlton and Z. Phillips. 



1856 T. Carlton and J. Porter. 
1860 T. Carlton and J. Porter. 
1864 T. Carlton and J. Porter. 
1868 T. Carlton and J. Lanahan. 
1872 R. Nelson and J. M. Phillips. 
1876 R. Nelson and J. M. Phillips. 
1880 J. M. Phillips and S. Hunt. 
1884 J. M. Phillips and S. Hunt. 
1888 J. M. Phillips and S. Hunt. 
1892 S. Hunt and Homer Eaton. 
1896 Homer Eaton and G. P. Mains. 



THE CINCINNATI BOOK CONCERN. 



1820 M. Ruter. 
1824 M. Ruter. 
1828 C Halliday. 

1832 C. Halliday and J. F. Wright. 
1836 J. F. Wright and L. Swormstedt. 
1840 J. F. Wright and L. Swormstedt. 
1844 L. Swormstedt and J. T. Mitchell. 
1848 L. Swormstedt and J. Power. 
1852 L. Swormstedt and A. Poe. 
1856 L. Swormstedt and A. Poe. 



1860 A. Poe and L. Hitchcock. 
1864 L. Hitchcock and J. M. Walden. 
1868 L. Hitchcock and J. M. Walden. 
1872 L. Hitchcock and J. M. Walden. 
1876 L. Hitchcock and J. M. Walden. 
1880 J. M. Walden and W. P. Stowe. 
1884 E. Cranston and W. P. Stowe. 
1888 E. Cranston and W. P. Stowe. 
1892 E. Cranston and L. Curts. 
1896 L. Curts and H. C. Jennings. 



We have noticed that the Book Concern was located 
for a while on Crosby street. In 1833 it was moved to 
Mulberry street. In 1836 it was burned, and soon after 
rebuilt, involving a great outlay and considerable debt ; 
then in 1854, under the adverse decision of the United 
States Supreme Court, $270,000 were paid to the South- 
ern Methodist Episcopal Church. Under such financial 
difficulties, the Concern was managed down to 1868, when 
the General Conference appointed a lay and clerical 



BOARDS, PUBLICATION, MISSIONARY, AC. 



1G9 



committee to purchase land and erect a new building to 
cost not more than one million of dollars. This led to 
the purchase of the building long occupied at 805 Broad- 
way, New York. Three fourths of this property 
($717,904.13) belonged to the Book Concern, and the 
other fourth ($232,452.49) to the Missionary Society of 
the Methodist Episcopal Church. Total, $950,356.62. 
After nearly twenty years the property on Mulberry street 
and that at 805 Broadway were sold, and the present 
elegant building at 150 Fifth avenue was erected and 
occupied. 

The following are the depositories of the New York 
house : 

Boston, Mass., 38 Bromfield street. 
Pittsburg, Pa., 524 Penn avenue. 
San Francisco, Cal., 1037 Market street. 
Detroit, Mich., 269 Woodward avenue. 
The depositories of the Cincinnati house are as follows : 
Chicago, 111., 57 Washington street. 
St. Louis, Mo., 1505 Locust street. 



Since the division of the church in 1844 the sales of 
the two publishing houses at New T York and Cincinnati 
have reached the following figures : 





Book Concern 
at New York. 


Western 
Book Concern. 


Total. 


Quadrennial Report, May, 1848. 

44 1852. 
44 1856. 
4 * 1860. 
" 44 18G4. 
* 4 1868. 
" 1872. 
44 1876. 
44 1880. 
44 " 1884. 
M 44 44 1888. 
* 4 44 44 1892. 
44 44 44 1896. 


$487,222 04 
653,190 78 
1,000,734 18 
1,175,867 29 
1,507,873 18 
2,535,199 77 
2,426,840 42 
3,215,612 57 
3,415,016 75 
3,534,595 75 
4,017,327 48 
4,235,203 78 
3,900,405 38 


$125,413 65 
200,829 53 
877,214 38 
1,127,851 00 
1,287,694 36 
2,399,508 43 
2,801,677 18 
2,830,096 67 
2,675,125 82 
2,920,891 53 
3,327,063 03 
3,951,233 75 
4,049,691 26 


$612,635 69 
854,020 31 
1,877,948 56 
2,303,718 29 
2,795,567 54 

4.934.708 20 
5,228,517 58 

6.045.709 24 
6,090,142 57 
6,455,487 28 
7,344,390 51 
8 ,1 86,437 53 
7,950,096 64 


$32,105,089 37 


$28,574,290 57 


$60,679,379 94 







170 



COMPENDIUM OF METHODISM, 



If we estimate the sales for the previous fifty-four 
years of its infancy at about $4,000,000, we reach the 
magnificent total of $64,000,000. This mammoth sum 
represents the amount of money expended, under the 
direction of the Methodist Episcopal Church, for spread- 
ing religious literature in our country. Certainly it is 
no doubtful or transient work in which the church has 
been employed. 

" Since the establishment of the Book Concern at 
Philadelphia, in 1789, the Methodist Episcopal Church 
has sacredly cherished its publishing interests, justly re- 
garding Christian literature as one of the great agencies 
for the spread of the kingdom of God among men. The 
early itinerants of the church acted as the first salesmen 
for the Book Concern, carrying its scanty publications in 
their saddlebags about their circuits, with the understand- 
ing that it was 6 a part of their ministerial work to scat- 
ter them broadcast.' The later ministry of the church 
are still the field agents of our publishing houses, upon 
whom these houses depend for the widest circulation of 
Methodist books and periodical publications in the count- 
less homes of the church. 

"How great prosperity it has pleased God to send to 
the Book Concern — through its faithful representatives 
in the field and through other allied agencies— is seen in 
the gradual growth of its publishing houses to their pres- 
ent great proportions. From the small hired room, in 
which John Dickins began the sale of books at Philadel- 
phia, the New York Concern has come, through the 
intervening stages of the Crosby street, Mulberry street, 
and Broadway houses, to its present great building at 150 
Fifth avenue ; the Cincinnati house has of late erected its 
commodious and finely equipped building for Book Con- 
cern use; and various depositories established through 



BOARDS, PUBLICATION, MISSIONARY, &C. 171 



the United States still further increase the sales of the 
two central houses. Under such favorable circumstances 
the Book Concern enters upon the last qnadrennium of 
the century, reasonably desiring to place its literature in 
the hands of all the millions of the adherents of Method- 
ism, scattered through the many lands of earth." — Year 
Book, 1897. 

" In the midst of the severe stringency of the times, 
and the prostration of nearly all kinds of business, our 
Book Concern, besides the necessary additions to its per- 
manent capital, has gone on paying its dividends, from 
actual business done, amounting to $460,000,* for the 
aid of necessitous cases among our effective preachers 
whose salaries were deficient, and to assist in supporting 
our veterans, worn out in the service, and their widows 
and orphans. Thus it is evident that the Church of God, 
dependent on the free gifts of the people, is the most 
substantial, most firmly founded, and best supported 
business establishment in this country." — Episcopal 
Address, 1896. 

Religions Periodicals. In 1818 the first number of 
the Methodist Magazine, a quarterly periodical, appeared, 
published by the Book Concern, Revs. Joshua Soule and 
Thomas Mason, Editors. This lias continued to be issued, 
as the Methodist Quarterly or the Methodist Review (bi- 
monthly), down to our day. In 1815 Rev. William Beau- 
champ commenced the publication of the Christian 
Monitor, the first monthly religious paper of our church, 
in Chillicothe, O. The same year the publication of the 
New England Missionary Magazine was commenced in 
Concord, N. H., by Rev. Martin Ruter. Both of these 
periodicals had a transient existence. In 1821 the New 



*The full amount paid out by both Concerns, for this purpose, in four years, 
was $505,000. 



172 



COMPENDIUM OF METHODISM. 



England Conference formed an association, of which Rev. 
Elijah Heel ding was president, styled the " Society for 
Giving and Receiving Religious Intelligence," which 
gave rise to the Ziorfs Herald, the first number of 
which was issued January 9, 1823 — the first weekly peri- 
odical of Methodism in the world — a paper which has 
exerted unsurpassed power on the great questions and 
crises of the church. 

The first paper published under the authority of the 
General Conference was The Christian Advocate, at New 
York, September 9, 1826. Its first editor, Barber Bad- 
ger, was a layman, who was described as about five feet 
and a half high, stocky, with a round, pleasant fnce, quiet, 
and of marked suavity of manners. He was American- 
born, and had assisted in the establishment of the Ziorfs 
Herald, was its first editor, holding that position until he 
came to New York. He was the editor of The Christian 
Advocate until May, 1828, when, on the election of Dr. 
Bangs to the editorial chair, he became associate editor, 
holding that post until his resignation, June 10, 1831. 

This leading paper of the denomination has been edited 
by the following gentlemen : Nathan Bangs, D.D., John 
P. Durbin, D.D., Timothy Merritt, Samuel Luckey, 
D.D., John A. Collins, D.D., Thomas E. Bond, M.D., 
George Coles, D.D., George Peck, D.D., Abel Stevens, 
D.D., LL.D., Edward Thomson, D.D., LL.D., Daniel 
Curry, D.D., LL.D., Charles H. Fowler, D.D., LL.D., 
James M. Buckley, D.D., LL.D. Its circulation has 
long exceeded fifty thousand subscribers. 

There are three monthly and fourteen weekly periodi- 
cals, besides nine Sunday School periodicals, all officially 
issued under the supervision of the General Conference. 
Besides these there are eighteen weekly papers semi- 
officially issued, and numerous other papers wholly un- 



BOARDS, PUBLICATION, MISSIONARY, &C. 



173 



official, published and patronized by the denomination. 
Many of these are printed in the Swedish, Norwegian, 
Spanish, and German languages. The circulation amounts 
to several millions of copies. 

The Missionary Society of the Methodist Episcopal 
Church. In the early history of Methodism, both in 
England and in this country, the whole work was mis- 
sionary. On foot or on horseback, heroic men travelled 
the circuits assigned to them, enduring privations and 
sufferings which would have discouraged any but the 
stoutest hearts. They sought out the sparse populations, 
following the pioneers into the wilderness, and preaching 
in rude cabins and in the forests. For fifty years and 
over this kind of work was performed, the purest of mis- 
sion work, before the distinctive word " missions" was 
used or any society distinctively missionary was formed. 

That redoubtable religious pioneer, Kev. Bishop 
Francis Asbury, itinerated in the midst of this band of 
evangelizing heroes, directing, animating, and fostering 
them. He collected funds for what he called "A Mite 
Society," and aided the most needy of his preachers. 

In 1819 the Ohio Conference adopted a mission, a 
sporadic product among the Wyandotte Indians, gener- 
ated by the warm zeal and faith of John Stewart, a 
colored man, which had a wonderful history. This 
remarkable example was all that was needed to focus 
the missionary spirit which had been struggling in the 
bosom of the church, and in that same year Dr. Nathan 
Bangs, Laban Clark, and Joshua Soule, subsequently 
bishop, concerted plans for the organization of the Mis- 
sionary Society of the Methodist Episcopal Church. 
The Wyandotte mission was adopted as the first mission, 
and it was soon visited by Bishop Soule. Rev. James 
B. Finley, D.D., was superintendent for some years, and 



174 



COMPENDIUM OF METHODISM. 



Rev. Charles Elliot, D.D,, LL.D., then in his youth, was 
a teacher in the mission school. From this center of 
evangelism other missions were started among the 
Indians in Canada, Michigan, Indiana, &c. Shortly 
after missionaries were started among the colored popu- 
lations in the South. The first foreign mission was pro- 
jected by the General Conference of 1832, and Rev. 
Melville B. Cox, of Maine, went forth as the first mis- 
sionary of the Methodist Episcopal Church to Africa. 
The second foreign missionary was Rev. Justin Spauld- 
ing, to Buenos Ayres, South America. 

Limited space does not allow further exhibits of the 
missionary work, except to make one or two statements. 
This Missionary Society comprises both foreign and 
domestic missions, under one board, about sixty per cent, 
of the funds going for the foreign and forty per cent, for 
the home work. A total of a little over thirty millions of 
dollars has been thus appropriated since the organization 
of the board. 

The Woman's Foreign Missionary Society was organ- 
ized in 1869. Foreign missionaries found great difficulty 
in getting access to the mothers and daughters of pagan 
lands, owing to the unfavorable customs of society, but 
Christian women, as missionaries and Bible readers, 
could visit them in their homes and lead them to Christ. 
These facts suggested the formation of women's mission- 
ary societies. This society, since its organization, has 
raised very nearly four millions of dollars. It had, in 
1896, 5,808 auxiliaries and bands, and about 13,000 pupils 
in schools in foreign lands. 

The Woman's Home Missionary Society, organized in 
1880, has for its field the United States. Mrs. President 
Hayes was its first president. Its distinct missions have 
increased to seventy-five, and it exerts great influence 



BOARDS, PUBLICATION j MISSIONARY, &C. 



175 



all over the land. It has mission buildings valued at 
$482,300, and its total receipts for sixteen years were 
$1,993,576.93. 

Deaconess Work. This is an important department 
of women's work and has met with great favor. The 
practical influence of their toils is that missionary zeal 
has been quickened and strengthened. These consecrated 
women are remarkably adapted to mission work in the 
large cities. Gradually their service is extending to the 
care of schools and orphanages, the instructing of nurses, 
and the toils of hospitals. 

The General Conference of 1896, by a vote practically 
unanimous, formally defined the duty of the Conference 
Board of Deaconesses " as supervisors of the work and 
workers within such Conference." There are 51 deacon- 
ess homes, hospitals, and orphanages, of which 15 are 
in foreign lands. Of the 574 deaconesses, 90 are in the 
foreign fields and 100 are trained nurses. The organiza- 
tion has $641,850 worth of property^ which has been 
mostly given during the last quadrennium. The report 
for a single year shows that the deaconesses, who work 
without salary, made 262,416 calls, held 11,060 religious 
meetings, and helped to care for 6,209 sick people, either 
in their homes or in the hospitals. 

Tract Society. From its inception Methodism has 
been a tract publishing and disseminating institution. 
Long before the origin of any of the modern tract insti- 
tutions, John Wesley was engaged in publishing and 
circulating these little messengers of truth. In his 
Journal, June 21, 1747, he says : " I set out for Brentford 
with Robert Swindells. The next day we reached Marl- 
borough, w T here one in the room beneath us was swearing 
dreadfully. Mr. Swindells stepped down and put into 
his hands the paper Swear Not at All, He thanked 



176 



COMPENDIUM OF METHODISM. 



him, and promised to swear no more. And he did not 
while we were in the house." 

Prior to this Mr. Wesley wrote A Word to a Smug- 
gler, To a Sabbath Breaker, To a Swearer, To a 
Drunkard, To a Street-Walker, To a Malefactor, To an 
Englishman, " To a Soldier, To a Protestant, To a 
Freeholder P He published these for general circulation 
by his preachers and people to reach those who might 
not attend public worship. He was the first to set 
this great movement on foot. In 1794 Dr. Thomas 
Coke organized a religious tract society, increased the 
number of tracts, and solicited subscriptions from wealthy 
persons to defray the expense. Since then the great 
national and denominational tract societies have been 
established. 

The Methodist Episcopal Tract Society was organized 
in 1817. During the last quadrennium 60,649,073 pages 
of tracts were distributed in 9,575 different churches. 
During the same period $31,489 were expended in for- 
eign fields. This society very largely supports the mission 
presses in foreign lands. Large quantities of tracts are 
distributed among immigrants landing on our shores, 
giving them the Gospel in their own tongue. Aid has 
been given to Swedish, Norwegian, Danish, French, 
and Spanish papers circulated in the United States. 
Who can estimate the value of such contributions to the 
polyglot populations coming to our shores ? This board 
consists of 32 ministers and 32 laymen, and holds meet- 
ings quarterly. 

Sunday Schools. It is recorded that Eev. John Eliot, 
the Apostle to the Indians, had an incipient Sunday 
School as early as 1650 ; Eev. Dr. Bellamy, in Connecti- 
cut, in 1740 ; and others existed in Ephratah, Pa., between 
1750 and 1760, Eev. John Wesley is reported to have 



BOARDS, PUBLICATION, MISSIONARY, &C. 177 

antedated Robert Raikes in this line of effort, and the 
good woman who was quite conspicuous as a helper of 
Raikes, was one of Wesley's workers. In these outcrop- 
ping examples, doubtless, the germinal idea of the 
modern Sunday School must be recognized. Acting 
upon suggestions from Wesley, Rev. Francis Asbury 
organized the first Sunday School in the United States 
in 1786, in the house of Mr. Thomas Crenshaw, in Han- 
over County, Va. In the year 1790 the Methodist Con- 
ference passed an ordinance establishing the institution 
of Sunday Schools. " Let us," say the Minutes of that 
year, " labor as the heart and soul of one man to estab- 
lish Sunday Schools in or near the place of worship." 
" The Council shall compile a proper school-book to 
teach them learning and piety." This is believed to 
have been the first official recognition of Sunday Schools 
by an American church.* 

The Sunday School Union of the Methodist Episcopal 
Church was formed in New York city in 1827, and was 
indorsed by the General Conference in 1828. In 1833 it 
was merged into a " Bible, Sunday School, and Tract 
Society." The present Sunday School Union was formed 
June 3, 1840. The Sunday School Advocate was started 
in 1841. In 1844 Rev. Daniel P. Kidder, D.D., was 
appointed the first corresponding secretary and editor of 
Sunday School publications, holding the office until 1856, 
when he was followed by Rev. Daniel Wise, D.D. 
Revs. John H. Yincent, D.D., and J. L. Hurlbut, D.D., 
have since held that office. 

A great advance has been made in the disciplinary 
provisions for the religious culture and salvation of the 
young. Pastors are required "to organize the baptized 



* See Early History of the Methodists, by Jesse Lee, pp. 162-165. Also Stevens' 
History of the Methodist Episcopal Church, vol. 2, pp. 303, 304 



178 



COMPENDIUM OF METHODISM. 



children of the church, when they shall have reached the 
age of ten years, or at an earlier age, when it is deemed 
advisable, into classes, and appoint suitable leaders (male 
or female), whose duty it shall be to meet them in class 
once a week, and instruct them in the nature, design, and 
obligations of baptism, and in the truths of religion neces- 
sary to make them ' wise unto salvation,' " &c, &c. (See 
Discipline, 1896, 36.) 

The Freedmerts Aid Society came into being after the 
emancipation of the slaves of the United States by Presi- 
dent Lincoln, January 1, 1863. Its object is the estab- 
lishment and maintenance of institutions for Christian 
education in the Southern States for both white and 
colored people. After this plan had been approved by 
many Annual Conferences, it was approved by the Gen- 
eral Conference of 1864, and recommended to the sympa- 
thy and patronage of the whole church. It has twenty- 
two schools for people of color, and the same number 
among whites. Total students last year, 8,396. It is 
preparing a work of untold value. 

Church Extension. It has been noticed that the Eng- 
lish Wesleyans quite early in their history established a 
" Chapel Fund " to aid poor societies in the erection of 
churches. The growing necessities of our advancing 
work in the United States pressed upon leading minds 
the importance of some such organization. After a long 
delay the discussion culminated in the organization of 
the Church Extension Society by the General Conference 
of 1864, with its headquarters at Philadelphia. Its 
affairs are managed by a board of managers, with corre- 
sponding secretaries elected by the General Conference. 
This has been one of the most useful boards of the church, 
and has wonderfully contributed to the enlargement and 
upbuilding of the church in the United States 



BOARDS, PUBLICATION, MISSIONARY, &C. 179 



The receipts for twelve years have been $2,038,830. 
During these twelve years the Methodist Episcopal 
Church has built nearly twelve thousand new churches — 
churches in the place of old ones, or new altogether. 
But the secretaries report that there are now more than 
three thousand additional unsheltered congregations to 
be provided for in the near future. The " Loan Fund " 
of this Society is exceptionally grand, and has this year 
reached almost to a full million of dollars. The capital, 
including annuity funds, has nearly reached the " million- 
dollar line." In the use of this capital, and of loans re- 
turned, the board has been able to afford temporary aid 
to churches amounting to more than $2,030,000. 

Epworth League. In 1872 a memorial in behalf of a 
young people's lyceum was presented to the Genera] 
Conference, and favorable action was taken. From that 
time various independent societies existed, some quite 
well organized and others loosely constructed, and some 
with no form of organization, all looking toward bene- 
fiting the young people of the Methodist congregations 
and churches. Many felt the need of so constituting this 
provision for the benefit of the young that they might be 
brought into organic relations to the church. In 1889 
such an organization was brought about, when represent- 
atives of five societies met in Cleveland, O., and on May 
15 merged themselves into one society — the Epworth 
League. 

At once, throughout the church, the warmest recogni- 
tion was given to this society, and branch Leagues with 
large membership were rapidly formed. In May, 1892, 
it was formally recognized and approved by the General 
Conference, and given a place among the official working 
forces of the denomination. It celebrated its seventh 
anniversary during the General Conference of 1896, and 



180 



COMPENDIUM OF METHODISM. 



a great enthusiastic gathering attested the love in which 
it is held. On that day 16,306 regular chapters, 4,663 
Junior Leagues, and a total membership of 1,500,000 
young people were recorded in the central office. The 
Epworth Herald, the organ of the League, has now 
passed the number of 100,000 subscribers. 

Distinctive League literature is published, an Epworth 
League College Day is observed, reading courses are pre- 
pared, and Epworth children's homes have been estab- 
lished. This is one of the most hopeful and helpful 
institutions of the church. 

The Itinerants' Club is an unofficial organization, the 
object of which has been set forth to be " to promote the 
good work of ministerial education, especially as it 
applies to the training of Methodist Episcopal preachers 
who have not en joj^ed the advantage of either a college or 
a theological seminary; also to urge the prosecution of 
advanced studies by pastors who have already passed the 
Conference or other theological courses of study." It 
was proposed in the Methodist Review in 1889, and has 
since assumed several different names. Some quite nota- 
ble meetings have been held. Lectures have been given 
at these clubs; conversations and drills for members of 
Conference classes have been conducted, and Conference 
examinations have been sometimes held. Very practical 
topics have been discussed, such as " Church Records," 
" Congregational Singing," " How to Reach the People," 
" Loyalty to the Church," &c, &c. Several Conferences 
have organized " Conference Schools of Theology." 
Rev. Bishop John H. Vincent is the special patron and 
director of the movement. 

Our Educational Institutions all date their origin 
since 1820. It is not true, however, that Methodism 
was late in discovering the importance of education. It 



BOARDS, PUBLICATION, MISSIONARY, &C. 181 

had its birth in the great universities of England, and its 
prime leaders were men with the highest collegiate train- 
ing. The Wesleys, Whitefield, Fletcher, Coke, &c, 
in England, were cultured men. At his first Conference, 
in 1744, Rev. John Wesley proposed a theological school 
or " seminary for laborers." Only the want of funds 
prevented its starting. The project was reconsidered 
again in 1745, but failed for the same reason. Kings- 
wood School was made a kind of substitute for it, but 
the original design was never abandoned, and subse- 
quently it found embodiment in several effective theo- 
logical institutions. These early beginnings in England 
have been followed in America by a system of educa- 
tional provisions as extensive, and, may we not add, as 
effective, as belongs to any other American Protestant 
body. 

American Methodism early shared this interest in 
education. In the very year, 1784, of its formal organi- 
zation, Dr. Coke and Bishop Asbury projected the 
Cokesbury College, at Abingdon, twenty-five miles from 
Baltimore, Md. It was consecrated and opened in 1787, 
but was burned to the ground in 1795. A second edifice 
was secured in Baltimore which soon after shared the 
same fate. Asbury became discouraged, and amid the 
great necessities of the early pioneer evangelism educa- 
tional efforts were for a time discontinued. After twenty 
years plans began to be formulated anew in Kentucky 
and in Maryland, but success was delayed. 

Coming now to the period under consideration, we 
find the General Conference of 1820 recommending that 
all the Annual Conferences should establish seminaries 
within their bounds. Three years before, by the spon- 
taneous enterprise of ministers and people, an institution 
was projected at New Market, N. H., subsequently 



182 



COMPENDIUM OF METHODISM. 



moved to Wilbraham, Mass., the oldest educational institu- 
tion of American Methodism, which has had a long and 
glorious record. In 1819 another, chiefly under the in- 
fluence of Rev. Dr. Nathan Bangs, was started in New 
York city, afterward transferred to White Plains, N. Y. 
The impulse thus given not only produced numerous 
academies, but led, in 1823, to the beginning of Augusta 
College, Kentucky, whose edifice was erected in 1825, 
though it did not at once get into a reliable condition. 

In 1830 the Wesleyan University was founded in 
MiddletoAvn, Conn. ; a preparatory school was at once 
opened, and the university proper was chartered in 1831, 
under the presidency of Rev. Wilbur Fisk, D.D., Rev. 
John M. Smith being one of the professors. Then 
quickly followed Allegheny College, in Western Penn- 
sylvania ; Augusta College, Kentucky ; La Grange Col- 
lege, in the Southwest ; the Randolph Macon College, in 
Virginia, with professors, some of whom became 
very eminent for several decades in the church, as 
Ii. B. Bascom, II. J. Clark, Martin Ruter, J. S. Tomlin- 
son, J. P. Durbin, Robert Paine, and Stephen Olin. 
The Cazenovia and Amenia Seminaries, the Maine Con- 
ference Seminary, the Genesee Seminary, the Shelby- 
ville Female Academy, &c, &c, started simultaneously. 

But the church could not pause here. Wesley, as we 
have noticed, proposed ministerial education at his very 
first Conference, and the British Methodists embodied 
Wesley's proposition in two imposing theological institu- 
tions. The New England Methodists advocated this 
plan in their Zionh Herald, and in 1839 a convention 
was called in Boston to take action toward founding such 
an institution. It was established with the name Biblical 
Institute. Through adversity it struggled, first connected 
with the Wesleyan University, Middletown, Conn., then 



BOARDS, PUBLICATION, MISSIONARY, &C. 183 



with the Methodist Seminary at Newbury, Vt., then at 
Concord, N. H., and finally with the Boston University, 
Boston, Mass. In 1845 Rev. John Dempster, D,D., be- 
came its professor of theology. Throwing his remarka- 
ble energy into the cause of ministerial education, he not 
only elevated the New England institution against for- 
midable discouragements, but became a leading founder 
of the Northwestern Theological School, at Evanston, 
111., to which a Chicago Methodist woman contributed 
property amounting to $300,000 for its endowment. 
From her it received the name Garrett Biblical In- 
stitute. 

In 1865, as reported in the appendix of the centennial 
volume of Rev. Abel Stevens, D.D., LL.D., the Methodist 
Episcopal Church had 23 colleges and universities, 2 
biblical institutes, and 77 seminaries, female colleges, and 
academies, having a total enrollment of 17,756 students. 
These figures are believed to be not absolutely accurate, 
but approximately so — a sufficiently large and important 
interest to call for the formal organization of the educa- 
tional department of the church in a distinct form. 

Comparing the progress since 1865, we have the fol- 
lowing summary, which may be accepted as at least 
approximately correct. Such statistics are not easy to 
gather and tabulate in an entirely satisfactory form : 

HIGHER EDUCATIONAL INSTITUTIONS OF THE METHODIST 



EPISCOPAL CHURCH. 

1865. 



1895. 
121 

21 
4 

W 



Colleges, Universities, and Classical Seminaries. 100 

Theological Schools 2 

Biblical Training Schools 



Foreign Mission Schools 



Total Institutions, 
Total Students., . 



102 



222 
44,393 



184 



COMPENDIUM OF METHODISM. 



Board of ^Education. This organization is the out- 
come of the centennial observances in 1866. By the 
benevolent contributions of that year two funds were 
created — the " Children's Fund " and the " General 
Education Fund," which seemed to find no appropriate 
custody in any of the existing boards. The General 
Conference, therefore, in 1868, established a Board of 
Education for the whole Methodist Episcopal Church, 
and confided their funds to its care and management. 
It was chartered in 1869, and made its first report to the 
General Conference of 1872. Its general object is to 
promote the interests of higher education in the church 
by the spread of educational literature ; by correspond- 
ence with educational institutions ; by the visits and 
addresses of its secretary ; by advisory action in the loca- 
tion of new institutions of learning ; by gathering and 
publishing statistics from all the educational institutions 
of the church ; by fostering the observance of Children's 
Day for promoting the educational and moral interests 
of the youth of the church ; by administering the fund 
for the aid of needy students, &c, &c. 

Children's Day is now observed in the whole church 
under the authority of the General Conference, and a 
collection is taken everywhere in aid of the Children's 
Fund, administered by the Board of Education. In 
December, 1896, the secretary reported the total number 
assisted during the year 1,631, of 25 different nationalities, 
in 132 different schools, about three fourths of whom 
were preparing for ministerial and missionary work. 
The total number of students aided from the beginning 
has been 7,330, to the amount of $677,682. 

This board has under its general supervision 61 colleges 
and universities, 60 classical seminaries, 76 foreign mis- 
sion schools, 4 Bible training schools, 20 theological 



BOARD, PUBLICATION, MISSIONARY, &0. 



185 



schools, with $30,000,000 worth of property and endow- 
ments, and 44,393 students last year. 

The University Senate was authorized by the General 
Conference of 1892, and is appointed quadrennially by 
the bishops. It is " composed of practical educators, one 
from each General Conference District, and one at large." 
Its duty is to " determine the minimum equivalent of 
academic work in our church institutions for graduation 
to the baccalaureate degree." 



CHAPTEE XII. 



DEFECTIONS, SCHISMS, FRATERNAL RELATIONS, &C. 

With her extraordinary successes and triumphs, Meth- 
odism has endured reverses and made sacrifices. Her 
outward hindrances have been many, but not so embar- 
rassing as her internal defections and differences. She 
has promoted acute thought and inquiry. These things 
have been overruled for good, though they exerted an 
unhappy influence for a time. Gathering her converts 
so rapidly from all classes of people, it is not strange that 
some schisms have occurred, throwing off very considera- 
ble bodies from her communion. Two remarkable facts 
remain, that, with all the revulsions, the same essential 
standards of doctrine have been retained by all the oat- 
going bodies, and, after the criminations of the past, 
kindly fraternal relations have completely triumphed. 

The African Methodist Episcopal Church* grew 
up out of a disaffection about 1786 to 1794 in Philadel- 
phia. It claims its origin from the latter date. Rev. 
Richard Allen, a colored local preacher, a man of good 
character, wealth, and influence, was the conspicuous 
leader in this revolt. It grew out of race difficulties. 
For about twenty years the disaffection continued in a 
more or less inchoate, tentative condition, until in 1816 
they formed themselves into an independent body. Still 

* Sometimes called " Bethel." 

186 



DEFECTIONS, SCHISMS, FRATERNAL RELATIONS. 187 



retaining the standards, doctrines, &c, of the Methodist 
Episcopal Church, few modifications were made in the 
Discipline. Their chief object was to govern themselves. 
At their first Conference Allen was elected bishop and 
was ordained by Rev. Absalom Jones, of the Protest- 
ant Episcopal Church, assisted by five colored local 
elders. 

These transactions in Philadelphia created much excite- 
ment among the colored people in New York city, who 
also declared for independence. The book of Discipline 
of the African Methodist Episcopal Zion Church thus 
states the complaints on the part of colored people in 
New York city which led to their separation from the 
Methodist Episcopal Church : " Caste prejudice forbade 
their taking the sacrament until the white members 
were all served. This, and the desire for other church 
privileges denied them, induced them to organize among 
themselves, which they did in the year 1796. * * * In 
the year 1800 they built a church and called it Zion, 
* * * which church was, as regards its temporal economy, 
separate from the Methodist Episcopal Church from its 
first organization." 
y(. An agreement was made April 6, 1801, on the part of 
Rev. John McCloskey, in behalf of the Methodist Episco- 
pal Church, of the one part, and the trustees of the Afri- 
can Methodist Episcopal Zion Church of the city of New 
York, of the other part, for themselves and their successors 
in office, that, having no ordained ministers of their own 
race, the church should be favored with the services of the 
Methodist Episcopal Church. This arrangement contin- 
ued for about twenty years. Its own preachers supplied 
its pulpits in part. 

In 1820 Abraham Thompson, James Yarick, and Leven 
Smith were ordained elders, having been previously 



188 



COMPEKDIUM OF METHODISM. 



ordained deacons. James Varick was the first bishop. 
The first Annual Conference was held in 1821, and com- 
prised 19 preachers, representing 6 churches and 1,426 
members. 

In October, 1896, the one hundredth anniversary was 
celebrated, and the romantic history of the century was 
enthusiastically traced. Lay representation has long 
been a prominent feature in its polity, laymen being in 
both the Annual and the General Conferences. Until 
1880 its bishops were elected for four years only ; since 
that date the bishopric has been a life tenure. Presiding 
elders are elected on the nomination of the presiding 
bishop. 

These two churches struggled hard for an existence 
for many years, but during the progress of the civil 
war, and since its close, they visited the South where 
they organized numerous societies. Since that time both 
haw rapidly increased in the North as well as in the 
South, and together they number nearly 7,000 ministers 
and 1,100,000 members. They have also two publishing 
houses and several very respectable educational institu- 
tions, among which are Wiiberforce University, at Xenia, 
O., and Rush Academy, at Fayetteville, N. C. 

In 1813 a sect known as Reformed Methodists arose, 
led by Rev. Pliny Brett, who had been refused admission 
into the New England Annual Conference. This party 
professed peculiar attainments in holiness, and went about 
to rally others as partisans for a new organization. Dis- 
affected persons were invited to form a " brand-new" 
church, taking the name of "Reformed Methodists." 
A few churches in Vermont, on Cape Cod, &c, were in- 
jured, and the new organization existed as an irritant 
for about thirty or forty years, after which they declined. 
Some of them followed the leadership of Rev. Orange 



DEFECTIONS, SCHISMS, FRATERNAL RELATIONS. 189 

Scott in his secession in 1843. The Reformed Methodists 
never numbered over 3,000, and have been practically 
unknown for many years. 

The Stilwellites were a small body of seceders in 
New York city bearing the name of their leader, who, in 
1820, left the Methodist Episcopal Church. They were 
for a while termed Independent Methodists, because 
protesting against the polity of the old church. This 
body numbered about 300 members, including several 
local preachers and a few persons of influence. Mr. 
Stilw r ell was influential in helping the disaffection in 
the African Zion Church, but although great efforts 
were made to promote secession from other white 
churches they were not successful, and many of those 
who were associated with this movement were ultimately 
merged in the Methodist Protestant Church. This body 
has long since disappeared in the statistics of the churches 
of the United States. 

The Canadian Division. The first Methodists in 
Nova Scotia were some of John Wesley's converts in 
Yorkshire, who came to Halifax and were instrumental 
in the conversion of William Black, in 1779. He soon 
became a successful evangelist, and visited Dr. Thomas 
Coke at the Christmas Conference in Baltimore in 1784. 
At his solicitation, Rev. Freeborn Garrettson and James 
O. Cromwell were appointed to Nova Scotia by Dr. 
Coke. By these men Methodism was established in 
that province. 

In 1790 William Losee, a probationer in the New York 
Conference, visiting friends in Upper Canada, freely im- 
proved his opportunity and preached the Gospel far and 
near. On his return he brought a petition to the New 
York Conference requesting a missionary to be sent to 
Canada, Losee was returned to that field with instruc- 



190 



COMPENDIUM OF METHODISM, 



tions to form a circuit. He travelled extensively, preach- 
ing the word, and great success followed. Thus was 
Methodism introduced into the chief province of the 
Dominion. At the close of the first decade it numbered 
5 circuits, 11 ministers, and 1,150 members. Losee, 
Dunham, "Wooster, Keeler, Colman, William Chase, 
Nathan Bangs, Laban Clark, Daniel Dorchester, &c, 
" names sacred beyond heroic fame," were in this work, 
sent over from the United States, some of whom fell in 
the midst of their toils. 

" Their ashes lie, 
No marble tells us where." 

In 1818 the Genesee Conference held its session in 
Elizabethtown, Ontario, under Bishop George, the first 
Conference in the Canadian territory. In the meantime, 
however, feelings engendered by the war of 1812-15 
embarrassed the progress of Methodism in its relation 
to the States. The Methodist preachers were cur- 
tailed in their rights and prerogatives. This led to a 
desire for a separation from the church in the States ; and 
the General Conference of 1824, to meet the wishes 
of the Canadian Church, took the first step toward a 
separation, which was fully accomplished four years later, 
when, under the presidency of Bishop Hedding, they 
were organized into an independent Canadian Methodist 
Episcopal Church, with Kev. William Case general 
superintendent. Thus, after thirty-seven years of close 
connection with the church in the United States, they 
formed a body with 39 ministers, 8,730 members, besides 
900 converted Indians. Since that time there has been 
a union of all the Methodist bodies in the Canadas into 
one church, numbering, in May, 1896, 2,054 ministers 
and 272,392 members, including the mission in Japan. 

The Methodist Protestant Church. Another secession 



DEFECTIONS, SCHISMS, FRATERNAL RELATIONS. 191 

was projected, larger and more influential than any of 
those already noticed, involving the question of lay dele- 
gation, elective presiding elders, episcopal prerogatives, 
&c. As early as 1820, and even a little before that date, 
these questions were agitated in private circles. Soon, 
however, the discussion became more public. In 1820 
a paper called the Wesleyan Repository was started in 
Trenton, N. J., to afford opportunity for the agitators to 
vent their opinions. Soon after an organization was 
effected in Baltimore, called the " Union Society," in 
which the friends of the new movement concentrated for 
the accomplishing of their object. 

In 1824 these agitators memorialized the General Con- 
ference for certain modifications of the polity of the 
church. Lay representation in the General Conference 
was demanded as " a natural and a social right." The 
General Conference reported adversely to the petition, 
and was unsparingly denounced by the " reformers," as 
they called themselves. A paper was started in Balti- 
more under the specious title of Mutual Rights. This 
became a vehicle of both reasoning and wrath. The 
recriminations became so severe that several parties were 
brought to trial and either expelled or suspended from 
the church. In the discussions of that time the leading 
parties were, on the side of the agitat ors, Be vs. Nicholas 
Snethen and Alexander McCaine, and, on the conserva- 
tive side, Thomas E. Bond, M.D., later editor of The 
Christian Advocate at New York city. Several able 
works were produced : The History and Mystery of the 
Methodist Episcopacy, by Mr. McCaine, The Defence of 
the Fathers, by Dr. Bond, and the review of the former 
work by Dr. John Emory. 

From 1828 to 1830 the separation took place affecting 
the churches chiefly in Baltimore, Philadelphia, Pitts- 
13 



192 



COMPENDIUM OF METHODISM. 



burg, and Cincinnati. In 1830 a general convention 
was formed by representatives of the seceding parties 
who met in Baltimore, and took the name of the Meth- 
odist Protestant Church. In four years they had organ- 
ized 14 Conferences numbering 26,387 communicants. 
After an existence of over sixty years, the denomina- 
tion reported in the United States census of 1890 1,441 
ministers, 2,529 churches, and 141,989 members. 

True Wesley an. In the year 1842 a secession from 
the Methodist Episcopal Church took place, led by Revs. 
Orange Scott, Jotham Horton, and La Roy Sunderland, 
which took the name True Wesley an. About 20 minis- 
ters and 5,000 members started the movement. The 
reasons alleged were the compromised relations of the 
church with slavery, the power of the episcopacy, and 
the non-recognition of the laity in the legislative bodies 
of the church. This body set up a publishing house in 
Syracuse, N. Y., and at the present time numbers about 
600 ministers and 16,000 members. 

The Methodist Episcopal Church, South. The largest 
of all the divisions in the Methodist Episcopal Church 
occurred in the year 1845, following the action of the 
General Conference of the previous year in New York 
city, on the question of slavery. At the opening of the 
General Conference it was found that there were two 
cases that must come before that body, involving the 
relation of the church to slavery, that must be decided. 
One was the appeal of the Rev. F. A. Harding from the 
decision of the Baltimore Conference, by which he was 
suspended from his ministerial standing for refusing to 
manumit certain slaves which came into his possession 
by marriage ; and the other was the fact that Rev. 
Bishop James O. Andrew had married a woman having 
slaves, by which act he had become a slaveholder. The 



DEFECTIONS, SCHISMS, FRATERNAL RELATIONS. 193 

decision of the Baltimore Conference was sustained by a 
vote of 117 to 56, which gave great offence. 

The other question was not long delayed. There was 
no contention about the facts in the case, which were 
brought out by a committee over the bishop's own signa- 
ture. It has been said that had the bishop consulted his 
own feelings, he would have resigned his office. But his 
friends said, " No ; Southern rights and interests require 
you to stand your ground." He therefore left the Con- 
ference to take such action as it deemed advisable. After 
a long and very able discussion, it was declared, as " the 
sense of the Conference, that Bishop Andrew desist 
from the exercise of his office so long as this impediment 
remains. 5 ' This action, after certain preliminaries, which 
need not be here traced, led to the secession of the South- 
ern Conferences and the formation of the Methodist 
Episcopal Church, South. 

After the division, the Southern Methodist Church 
had 455,217 members, and 644,229 remained in the 
Northern body. A suit was instituted in the courts in 
behalf of the Southern Methodist Church for their share 
of the church property, and on the 25th of April, 1854, 
a decision was rendered by the Supreme Court of the 
United States giving the Methodist Episcopal Church, 
South, $270,000 in cash, and transferring to the Southern 
Church, in addition, the debts due from persons residing 
within the limits of its Annual Conferences, the defend- 
ants also paying the costs of the suit. A Book Concern 
was established at Nashville, and missionary and other 
benevolent and evangelizing boards were instituted. In 
1895 this church numbered 5,757 ministers, 13,502 
churches, and 1,379,928 members. 

The Free Methodist Church. In the year 1858 a dis- 
affection, growing chiefly out of extreme views of the 



194 



COMPENDIUM OF METHODISM. 



doctrine of holiness or Christian perfection, resulted in 
the withdrawal of certain ministers and members from 
the Methodist Episcopal Church, chiefly, at first, in the 
State of New York. It has since spread along the 
Northern lines of the church, even to the Pacific coast, 
and now numbers 624 ministers, 1,100 churches, and 
23,328 members. 

The Congregational and Independent Methodist 
Churches, both white and colored, have had a sporadic 
origin at different times within the last twenty-five or 
thirty years — the results of local dissatisfaction with the 
administration and polity of the Methodist Episcopal 
Church. In the United States census for 1890 they 
were reported under three names, though there is but 
little cohesion between the individual churches or socie- 
ties. They number altogether about 13,000 members 
and about 250 churches. Their theology is essentially 
Wesleyan, but their polity is independent. 

The Primitive Methodist Church is not the fruit of 
schism, at least not on our shores, but is composed of 
Methodists known by that name in England, who, on 
emigrating to this country, have retained their English 
church relations. They number about 90 churches and 
5,000 members. 

The Union American Methodist Episcopal Church 
is a body of colored Methodists with the same doctrines 
and usages as other branches of Methodism. In 1813, 
under the leadership of Rev. Peter Spencer, a colored 
preacher, a number of colored members in Wilmington, 
Del., organized themselves into a separate church. It 
has not flourished, having now only about 40 church 
organizations and 2,200 members. It has two bishops. 

The African Union Methodist Protestant Church 
was organized in 1816 by colored Methodists who were 



DEFECTIONS, SCHISMS, FRATERNAL RELATIONS. 195 



opposed to episcopacy and the itinerancy. It has had a 
small growth, comprising about 40 church organizations, 
3,500 communicants, and two Annual Conferences. 

The Zion Union Apostolic Church was organized in 
1869, at Boydton, Ya., and numbers about 2,300 mem- 
bers. 

The Congregational Methodists (colored) were organ- 
ized into Conferences by the presidents of the Congrega- 
tional Methodist Church, to which it corresponds in doc- 
trine, polity, and usages. They number 9 organizations, 
with about 300 members. 

The Colored Methodist Episcopal Church. This body 
was formed in 1870 out of colored members and minis- 
ters of the Methodist Episcopal Church, South. Rev. 
Bishop H. N. McTyeire, D.D., referring to the time be- 
fore the war, says : a As a general rule, Negro slaves 
received the Gospel by Methodism from the same 
preachers and in the same churches with their masters, 
the galleries or a portion of the body of the house being 
assigned to them. If a separate building was provided, 
the Negro congregation was an appendage to the white, 
the pastor usually preaching once on Sunday for them, 
holding separate official meetings for their leaders, ex- 
horters, and preachers, and administering discipline and 
making return of members for the Annual Minutes." 
For the Negroes on the plantations, who were not privi- 
leged to attend organized churches, special missions were 
begun as early as 1829. In 1845, the year which marks 
the beginning of the separate organization of the Meth- 
odist Episcopal Church, South, there were in the South- 
ern Conferences 124,000 members of the slave population, 
and in 1860 207,000. 

In 1866, after the Northern churches gained access to 
the South, it was found that only 78,742 colored mem- 



196 



COMPENDIUM OF METHODISM. 



bers remained in the Methodist Episcopal Church, South. 
The General Conference of that body in 1866 authorized 
these colored members with their preachers to be organ- 
ized into a separate and independent denomination. 
This was effected in December, 1870, taking the name 
of the Colored Methodist Episcopal Church, without 
change of doctrine, and only slight changes of polity and 
usages. It now numbers 164,000 members. 

Many of these secessions started off with great expec- 
tations by the promoters. In some cases the reasons pre- 
sented for leaving the old church were of a very popular 
character, touching "human rights," which, it was 
claimed, were infringed and seriously wronged by the 
Methodist Episcopal Church. It was no doubt supposed 
that in those cases the church would be shaken to the 
foundations, and a glorious state of things would be 
brought about, in which the seceders would be very 
popular. But how disappointed ! It was only as a peb- 
ble falling into the ocean. There was a slight sound 
and a small ripple, and then all appeared as though noth- 
ing had happened. They found that the Methodist 
Episcopal Church could not be overturned so easily. 
But such beacons of warning are of little use after all. 
Adventurers do not learn by the experience of others. 

Fraternal Relations. The General Conferences of 
1820 and 1824 were distinguished in several respects. 
In the former year Rev. John Emory, D.D., was sent as 
our first fraternal delegate to the English Wesleyan Con- 
ference ; and in the latter year our General Conference 
was honored with a visit from the first official represent- 
atives of the British Conference— Revs. Richard Reece 
and John Hannah. The intercourse, which was found 
to be pleasant and profitable, has been kept up until the 
present time. Some of the earlier American delegates 



DEFECTIONS, SCHISMS, FRATERNAL RELATIONS. 197 



were William Capers, D.D., Wilbur Fisk, D.D., Bishop 
Joshua Soule, D.D., Stephen Olin, D.D., Bishop Matthew- 
Simpson, D.D., &c, &c. ; and the Yv 7 esleyan delegates 
of that period were Revs. William Lord, Robert New- 
ton, D.D., James Dixon, D.D., Hannah, Thornton, 
Wiseman, &c., &c. 

Similar fraternal delegations have been sent to the 
various branches of American and Canadian Methodism, 
and also to the Presbyterian, Congregational, and other 
religious bodies of our country. 

We hope the day is far distant when anything shall 
occur to disturb the fraternity of the various bodies of 
the Wesleyan family. The differences between us are 
not essential ; nothing, indeed, but what either of us 
could cheerfully adopt in an exchange of position. If 
the question should be started as to which is the most 
thoroughly Wesleyan, we, of course would contend 
earnestly. In regard to free seats, organs, and some 
other minor matters, neither will be likely to court in- 
vestigation ; but we can plead against the charge of 
innovation that our rules remain as they were, and that 
these innovations are the work of individuals. As to an 
episcopacy and ordinations, we are just what Mr. Wesley 
meant we should be, in all but the name hishop. That, 
for prudential reasons, he did not fancy. Their ordina- 
tions are not Wesleyan, in this sense. Mr. Wesley did 
not authorize them, though, we have no doubt, if he 
were living among us he would have approved them. 
Nor are we less defensible on other points ; but it is not 
necessary to refer to them. We make these allusions to 
meet objections of croakers who complain that we have 
departed from Wesley, while our brethren across the 
waters adhere to him with remarkable fidelity. 



CHAPTEK XIII. 



THE REMARKABLE SUCCESS OF METHODISM. 

In reviewing the progress of Methodism we are often 
prompted to inquire, " What hath God wrought? " The 
annals of the Christian church furnish no evidence of 
another such growth, in so short a time, anywhere. 
This has been accomplished, notwithstanding this pecul- 
iar system of religious operations has had much and 
oftentimes formidable opposition to encounter. Yet it 
has gone forward, steadily converting many of its worst 
enemies, and succeeding in spite of grave defects and 
schisms. It has experienced but little adversity. 

" With the Church of England and other national 
establishments w T e, of course, can institute no compari- 
sons, because they swallow up all sects and parties that 
come within their bounds, whether good, bad, or indif- 
ferent. Nor is it fair to compare Methodists and other 
evangelical churches with sects which pander to the 
popular taste, and receive persons of all descriptions to 
their fellowship without regard to their religious charac- 
ter. Rich and popular societies which say little of obli- 
gations beyond the observance of mare church rites may 
draw around them an accumulation of chaff in which 
there will be little wheat. The comparison, to be just 
and fair, should relate only to those whose circumstances 
are equal in other respects, and who require the same 
change of heart and life as the condition of their fellow- 
ships. 

198 



THE REMARKABLE SUCCESS OF METHODISM. 199 



" The Independents of England arose about the year 
1600. They dissented from the establishment under the 
leadership of Rev. John Robinson, adopting Calvinistic 
views * and the model government known as Congrega- 
tionalism in New England. The Baptists appeared soon 
after, adopting similar views and modes of operations, 
but differing from the Independents in relation to the 
subjects of baptism and the manner in which it should 
be administered. They were afterward divided, a part 
becoming Arminians. The Presbyterians had commenced 
their career a half century before. But with this advan- 
tage as to time, and with other advantages which we need 
not enumerate, the aggregate numbers and influence of 
all these denominations in England are not now equal to 
the Methodists." 

In America Methodism has been even more successful. 
The Congregationalists have occupied this field ever 
since the landing of the Mayflower in 1620. They first 
settled New England, and for a very long period man- 
aged matters, both civil and religious, in their own way, 
excluding all who dissented from them from their terri- 
tory. They now number 5,475 ministers, 5,842 churches, 
and 615,220 communicants. The Baptists had nearly 
the same time to multiply, their first church in America 
having been formed by Roger Williams in 1638. The 
regular Calvinistic Baptists now number 27,259 minis- 
ters, 40,658 churches, and 3,824,038 communicants, com- 
prising those in the North, in the South, and the colored 
Baptists also. And all branches of Baptists number 
31,757 ministers, 47,275 churches, and 4,117,229 com- 
municants. Presbyterianism organized its first presby- 
tery in America in 1705, eighty years before the formal 
organization of the Methodist Episcopal Church, In 

* This is intended to be a very brief statement. 



200 



COMPENDIUM OF METHODISM. 



common with other leading denominations, the Presby- 
terians have performed a great work with grand results, 
and their principal body numbers 6,623 ministers, 7,267 
churches, and 923,515 communicants. Ail branches 
of Presbyterianism comprise 11,154 ministers, 14,559 
churches, and 1,488,486 communicants. The Protestant 
Episcopal Church has been less successful, though it 
commenced its operations in the very infancy of the 
colonies, and had much to favor it until after the Revo- 
lution. Its present numbers are 4,618 ministers, 6,097 
churches or parishes, and 636,773 communicants. Other 
denominations have done well, contributing greatly to 
the religious elevation of the country. 

The Methodist beginning in tins country dates from 
1766, but the church was not organized until 1784, and 
it had to contend with poverty and prejudice, such as 
stood in the pathway of no other religious body. That 
it has attained to its present proportions and influence 
is one of the remarkable phenomena of church his- 
tory. 

The Methodist Episcopal Church alone now numbers 
17,321 ministers, 25,001 churches, and 2,849,129 couir 
municants ; and all branches of Methodism in the United 
States comprise 36,286 ministers, 50,310 churches, and 
5,832,376 communicants. The figures just given for all 
these churches are for the year 1896. In the year 1800, 
Methodism numbered one communicant in 54 inhabitants 
of the whole country; in 1896, one in 12 inhabitants. 
All kinds of Baptists in 1800 stood one for 34 inhabi- 
tants, and in 1896 one for 19 inhabitants. In 1800 the 
Congregationalists stood one in 47 inhabitants ; in 1896, 
one in 114 inhabitants. In 1800, the Presbyterians stood 
one in 88 inhabitants ; and now all brandies of Presby- 
terians stand one in 47 inhabitants. The Protestant 



THE REMARKABLE SUCCESS OF METHODISM. 201 



Episcopal Church has advanced from one to 200 (nearly) 
inhabitants to one to 110 (nearly). 

With great and sincere respect for all the sister 
denominations, we affirm that the like advancement has 
not been made by any other religious body. Some of 
them have lost in the proportion that we have gained ; 
and all the while thousands have been converted at our 
altars who have united with their communion. What 
has contributed to the remarkable growth of Methodism 
will be considered in subsequent chapters. 

We now present the statistics of Methodism in a some- 
what elaborate form to meet the needs of many who 
desire to investigate our growth more closely, and to help 
our friends in advocating the claims of Methodism. 

Statistics of Methodism in the United States. 



1766 to 1800. 





Societies 
or Church 
Organiza- 
tions. 


Ministers. 


Communicants 
or Members. 


Beginning in United States (1766) 

First Minutes (1773) 

Formal organization of Meth. Ep. Ch. (1784) 

1800 


Circuits 
embracing 

many- 
societies. 


10 

83 
287 


5 

1,160 
14,488 
64,894 


1850. 


Various Branches. 


Societies 
or Church 
Organiza- 
tions. 


Ministers. 


Communicants 
or Members. 


Methodist Episcopal Church 

" kt <k South 

" African 




4,129 
1,556 
127 
71 
807 
400 
12 
50 


693,811 
514,299 
22,127 
4,817 
65,815 
21,400 
1,112 
2,050 
200 


















Total Methodists 






17,000 


7,152 


1,325,631 



202 



COMPENDIUM OF METHODISM. 



1870. 



Various Branches. 


or Church 
Organiza- 
tions. 


Ministers. 


Communicants 
or Members. 






9,193 
2,922 
560 
694 
423 
250 
128 
20 
20 


1,376,327 
598,350 
200,560 
164,694 
72,423 
20,250 
7^866 
2,020 
2,000 
3,000 
6,000 
54,562 






















100 

766 


25,278 


15,076 


2,508,052 


1880. 


Various Branches. 


Societies 
or Church 
Organiza- 
tions. 


Ministers. 


Communicants 
or Members. 


South 

i4 " " African 

Colored 




12,098 
3,887 
1,738 
1,800 
638 
225 
260 
52 
1,385 

101 

400 


1,755,018 
832,189 
387,566 
300,000 
112,938 
13,750 
12,318 
3,369 
135,000 
3,000 
2,250 
17,087 


















29,278 


22,582 


3,574,485 


1890. 

(United States Census.) 


Various Branches. 


Societies 
or Church 
Organiza- 
tions. 


Ministers. 


Communicants 
or Members. 




25,861 
42 
2,481 
40 
1,704 
2,529 
565 
15,017 
214 
9 

24 
32 

1,759 
84 

1,102 
15 
11 


15,423 
32 
3,321 
40 
1,565 
1,441 
600 
4,801 
150 
5 

20 
30 
1,800 
60 
657 
8 
47 


2,240,354 
2,279 
452,725 
3,415 
349,788 
141,989 
16.492 
1,209,976 
8,765 
319 
1,059 
2,346 
129,383 
4,764 
22,110 
2,569 
951 




51,489 


30,000 


4,589,284 



THE REMARKABLE SUCCESS OF METHODISM. 203 



1896* 



Various Branches. 


ivi i n i s ti 6 r s • 


Cnu.rcn.es. 


Communi- 
cants, t 


Methodist Episcopal 


17,321 


25.001 


2,849,129 




62 


60 


2,642 


African Methodist Episcopal 


4,680 


4,850 


615,854 




80 


70 


7,000 


African Methodist Episcopal Zion , 


2,561 


1,615 


492,888 




2,100 


2,265 


183,418 




600 


565 


18,400 


Methodist Episcopal, South 


5,837 


13 725 


1 442 fifiS 


Congregational Methodist 


205 


'240 


12,600 




5 


5 


319 


New Congregational Methodist 


20 


35 


1,200 


Zion Union Apostolic 


30 


32 


2,346 




1,680 


1,009 


164,308 




72 


102 


6,400 




938 


708 


26,038 


Independent Methodist 


8 


15 


2,509 




87 


13 


4,600 




36,286 


50,310 


5,832,376 



* For this table the author is indebted in part to Dr. H. K. Carroll, Independent, 
January 7, 1897. Some of the figures are for 1890. Those of the Methodist Epis- 
copal Church are from the Annual Minutes for 1896. 

t The earlier Methodist statistics enrolled probationers with members. The 
author has followed this method so that the comparisons of each period may be 
made on the same basis. In fact, probationers are communicants. 

The founder of Methodism gloried in proclaiming that 
the world was his parish, and infused this cosmopoli- 
tan Christian spirit into his followers. From the begin- 
ning, Methodism possessed the genuine apostolic spirit, 
and was everywhere intensely missionary. It looked 
forth to the conquest of the world, and proclaimed the 
atonement of Christ as a provision for the spiritual 
necessities of the whole race. It is, therefore, fitting to 
inquire how far Methodism has shared in the world's 
evangelization, and what is its exhibit of progress. It 
need hardly be said that the data in the following 
ecumenical tables have been collected, revised, and com- 
piled with great labor and care, that they may be con- 
venient and reliable for reference : 



204 



COMPENDIUM OF METHODISM. 



Methodists (all Branches) in the Whole World. 

I860.* 



Countries. 



Ministers, pr^lfers. Communicants. 



America.— United States 

British North America.. . . 
West Indies, Bahama, &c. 

Mexico 

Central America 

South America 



12,843 



1,830,714 
89,726 
40,260 

500 



Total America 

Europe.— British Isles 

France 

Spain, Portugal 

Germany and Switzerland 

Denmark, Sweden, Norway, Finland.. 

Italy, Malta 

Bulgaria 



13,532 
+ 3,409 
31 



13 
4 



1,961,200 
+ 698,111 
1,551 
63 
1,279 
44 



Asia. 



Total Europe. 

-India, Ceylon, &c 

China 

Japan 



5,460 
6 



701,048 
1,173 
72 



Total Asia. . . 

Africa 

Australasia and Polynesia. 

Aggregate .. 



12 
21 
175 



1,245 
17,726 
33,128 



17,200 



35,000 



3,714,347 



* Collated chiefly from the Ecclesiastical Year Book, 1860, by Professor Schem. 
+ Do not include members of foreign missions, who are reckoned in countries 
where they belong. 1880. * 



Countries. 



Ministers. 



Preachers. Communicants. 



America.— United States 

British North America 

West Indies, Bahamas, &c. 

Mexico 

Central America 

South America 



22,284 
1,682 
108 
27 
5 

25 



26,875 
4,323 

""Or 



* 3,574,485 
173,361 
51,905 
1,087 
1,086 
4,958 



Total America 

Europe.— British Isles 

France 

Spain and Portugal 

Germany and Switzerland 

Denmark, Sweden, Norway, Finland. 

Italy and Malta 

Bulgaria 



24,131 
5,080 
37 
10 



48 



31,234 
* 44,153 
92 



94 
99 
2 



3,806,882 
881,137 
2,041 
398 
21,276 
13,150 
2,586 
44 



Total Europe. 

Asia.— India and Ceylon 

China 

Japan 



5,375 
164 
143 
8 



44,440 
105 



10,005 
2,284 
628 



Total Asia.. . 

Africa 

Australasia and Polynesia . 



315 
177 
435 



156 
52 
3,771 



12,917 
51,657 
75,153 



Aggregate. 30,43: 



79,643 



4,867,241 



* Doubtless a few are included who should be distributed in mission fields, 
the difference is not large. 



but 



THE REMARKABLE SUCCESS OF METHODISM. 205 



1896.* 



Countries. 


Ministers. 


Local 
Preachers. 


Communicants. 


British North America & Bermuda. . . 
West Indies, Bahamas, Honduras, &c. 


36,286 
2,013 
108 
108 
103 


48,207 
2,295 
840 
90 
77 


5,832,376 
272,268 
54,312 
9,242 
6,119 




38,618 
5,192 
38 
10 
128 
174 
41 
2 


51,509 
43,603 


6,174,317 
920,045 
1,942 
568 
20,408 
25,961 
2,839 
218 


Germany, Austria, and Switzerland.. 
Denmark, Norway, Sw r eden, Finland. . 


15 
60 
221 
21 
8 


Total TT.nrnnA 


5 585 
'511 
121 
137 


43.028 
683 
143 
33 


971,981 
139^031 
17,374 
7,318 




769 
221 
548 


859 
2,934 
2,602 


163,723 
67,741 
176,953 


Aggregate 


45,741 


101,832 


7,554,716 



* Some of the statistics are for 1893-94. The author has found difficulty to obtain 
complete data for the missions of some of the smaller Methodist bodies in some of 
the foreign fields, and consequently some have been omitted, and in a few cases 
approximate numbers have been given ; but the aggregate is under rather than 
over the actual number. 



The Great Advance. 

The following tables show a surprising increase on all 
lines and in almost every part of the world. The follow- 
ing comparisons will be helpful and quite convenient for 
use. 

METHODISM IN THE W^HOLE WORLD. 
(All Branches.) 

Ministers. Local Preachers. Communicants. 
.17,200 35,000 2,714,347 
.30,433 79,648 4,867,241 
.43,940 101,832 7,554,716 



1860 
1880 
1896 



A gain of 4,840,369 communicants, or 178 per cent, 
from 1860 to 1896. 



206 



COMPENDIUM OF METHODISM. 



IN THE UNITED STATES. 



Ministers. Communicants. 

1860 12,843 1,830,714 

1880 22,284 3,574,485 

1896 36,286 5,832,376 

A gain of 3,999,790 communicants, or 218 per cent. 

IN BRITISH NORTH AMERICA. 

Ministers. Communicants. 

1860. 688 89,726 

1880 1,682 173,361 

1896 2,013 272,268 



A gain of 203 per cent. 

Among the Spanish-speaking peoples, in 1860, Meth- 
odism had only one missionary in South America and 
none in Mexico. Now she has 103 ministers in South 
America and 108 in Mexico, and over 15,000 communi- 
cants in the two countries. 

IN THE BRITISH ISLES. 

Ministers. Communicants. 

1860 3,409 698,111 

1880 5,080 881,137 

1896 5,192 920,045 

This region has been largely affected by emigration, 
but the gain has been substantial. 

IN GERMANY, SWITZERLAND, SWEDEN, NORWAY, DENMARK. 

Ministers. Communicants. 

1860 17 1,323 

1880 194 34,426 

1896 302 46,369 

These are remarkable gains, notwithstanding large 
emigrations. 

IN AFRICA. 

In 1860 Methodism was represented by 21 missionaries 
and 17,726 communicants ; but in 1896 by 221 ministers 
and 67,741 communicants. The actual number would 
be much larger if the writer had been able to obtain the 
statistics of some of the smaller English bodies. 



THE REMARKABLE SUCCESS OF METHODISM. 207 



IN ASIA. 



Ministers. Communicants. 

1860 12 1,245 

1880 315 12,917 

1898 769 163,723 

The greatest relative growth has been : 

IN INDIA, CEYLON, MALAYSIA. 

Ministers. Communicants. 

1860 6 1,173 

1880 164 10,005 

1896 511 139,031 

Some of these statistics are for 1893-94. 



IN AUSTRALASIA AND POLYNESIA. 

Full and perfectly satisfactory statistics for this great 
region are difficult to obtain ; but the following, the best 
we have been able to find, show wonderful progress in 
the great island world. 

Ministers. Communicants. 

1860 175 33,128 

1880 435 75,153 

1896 548 176,953 

What fulfillment of the promise, "Ask of me, and I 
will give thee the heathen for thine inheritance, and the 
uttermost parts of the earth for thy possession ! " 

The greatest gains in foreign missions by the Methodist 
Episcopal Church alone have been achieved since 1880. 



MISSIONS OF METHODIST EPISCOPAL CHURCH. 
(Outside of the United States.) 





1880. 


1896. 


Countries. 




05 
h 


02 


to 


2 


i 






S-t 


Sh 
9 








02 




fit 


m 








"3 


J* 


a 


'3 


9§ 

SH 


s 

© 




S 


Ph 




3 


Pw 


8 




3 


10 


735 


27 


29 


4,385 




3 


6 


495 


50 


58 


4.009 




ir 


56 


2,268 


28 


62 


4,931 




211 


157 


24,126 


335 


294 


48,477 




124 


123 


5,693 


390 


634 


91,693 


Total 


358 


352 


33,317 


830 


1,077 


153,495 



Increase since 1880, ministers, 472 ; local preachers, 

725 ; members, 120,178, or 361 per cent. 
14 



208 COMPENDIUM OF METHODISM. 



METHODIST (ALL BRANCHES) CHURCH PROPERTY. 
(Census of 1890.) 



Various Branches. 


Edifices. 


Sittings. 


Value. 




(V) OA A 

2J,844 




<D>ne pyoo (A3 

$9b,72d,403 


Union American Methodist Episcopal 


35 


11,500 


18/,o0u 




4,124 


l,loU,ooo 


a Auo oor» 
D,400,(COU 




27 


<,lol 


54,440 




1,587 


565,577 


2,714,128 




1,924 


571,266 


3,683,337 




342 


86,254 


393,250 




12,688 


3,359,466 


18,775,362 




150 


46,400 


41,680 




5 


585 


525 




17 


5,150 


3,750 




27 


10,100 


15,000 




1,653 


541,464 


1,713,366 




78 


20,930 


291,993 




620 


165,004 


805,085 




14 


7,725 


266,975 




3 


1,050 


2,000 




46,138 


12,863,178 


$132,140,179 



COMPARISONS OF CHURCH PROPERTY. 



Denominations. 


Church 
Edifices. 


Sittings. 


Value. 




46,138 


12,863,178 


$132,140,179 




22,844 


6,302,708 


96,723,408 




12,469 


4,038,650 


94,869,097 


Presbyterian, Northern, General Assembly . . . 


6,664 


2,225,044 


74,455,200 




37,789 


11,599,534 


82,392,423 




7,070 


2,180,773 


49,530,504 




4,736 


1,553,080 


43,335,437 




5,019 


1,336,952 


81,220,317 




8,776 


3,365,754 


118,069,746 


Grand total of all church edifices in the U. S. . . 


142,639 


43,596,378 


679,694,439 



All branches of Methodists hold 19 per cent, of the 
whole church property, and 28 per cent, of the sittings. 

All branches of Presbyterians hold 13 per cent, of 
the whole church property, and 9 per cent, of the sit- 
tings. 

All branches of Baptists hold 12 per cent, of all the 
church property, and 26 per cent, of the sittings. 

The Eoman Catholic Church holds IT per cent, of the 
church property, and 7 per cent, of the sittings. 



THE REMARKABLE SUCCESS OF METHODISM. 209 



METHODISM COMPARED WITH THE ROMAN CATHOLICS IN 
THE UNITED STATES. 

The "Roman Catholic population," as given in their 
year books, it is well known, comprises almost all the 
members of their families, generally quite all ; so that 
the only way in which Methodism can be compared 
numerically with Romanism is to multiply the Methodist 
communicants by three and a half. Dr. Robert Baird used 
four as the multiplier. But we will be as fair as possible 
and use three and a half, which will give us the Methodist 
population or adherents. In so doing we have : 

Excess of 

Methodist Methodist Rom. Catholic Methodists over 

Communicants. Population. Population.* Rom. Catholics. 

1870.... 2,499,052 8,746,682 4,600,000 4,146,682 

1880.... 3,574,485 12,510,697 6,367,330 6,143,367 

1896.... 5,832,376 20,413,316 9,596,427 10,816,889 

It is thus demonstrated that the aggregate forces of Meth- 
odism are steadily pushing ahead of the Roman Catholics. 
Shall Methodists be less shrewd and zealous than the 
devotees of the papacy ? God forbid ! 

METHODIST POPULATION OR ADHERENTS IN THE WHOLE 

WORLD. 

In 1891 Whitaker^s Almanac (London) estimated 
the number of Methodists in the w r orld as 18,500,000. 
But according to the method of computation just used 
(multiplying the communicants by three and a half) we 
make the Methodist population of the world 26,434,950. 
In the British Isles, Australia, &c, the communicants are 
usually multiplied by four to get the aggregate of adher- 
ents. This was the number used in such calculations by 
Rev. Dr. Thomas Chalmers and Rev. Robert Baird, 
D.D., forty years ago. The latter multiple would give 
30,218,864. "We may safely say, twenty-five to thirty 
millions. 

* The Roman Catholic statistics are from their year books ; those for 1896 are 
from Hoffman's Catholic Directory for 1897, 



210 



COMPENDIUM OF METHODISM. 



DENOMI- 



NATIONS. 

(Collated From United States Census for 1890.) 



States and Territories. 



Alabama. 



Arizona 

Arkansas 

California 

Colorado 

Connecticut 

Delaware 

District of Columbia.. 

Florida 

Georgia 

Idaho 

Illinois... 

Indiana 

Indian Territory 

Iowa 

Kansas 

Kentucky 

Louisiana 

Maine 

Maryland 

Massachusetts 

Michigan 

Minnesota 

Mississippi 

Missouri 

Montana 

Nebraska 

Nevada 

New Hampshire 

New Jersey 

New Mexico 

New York 

North Carolina 

North Dakota 

Ohio 

Oklahoma 

Oregon 

Pennsylvania . . 

Rhode Island 

South Carolina 

South Dakota 

Tennessee 

Texas 

Utah 

Vermont 

Virginia 

Washington 

West Virginia 

Wisconsin 

Wyoming 



Baptists, 
all Branches. 



Total* 3,717,969 



258,405 

-""197 
128,724 
11,383 
4,944 
22,600 
2,006 
19,372 
41,647 
357,241 
745 
109,640 
70,380 
9,147 
33,962 
34,665 
229,524 
98,552 
35,463 
16,238 
62,966 
39,580 
16,441 
224,801 
159,371 
683 
13,481 
63 
16,772 
39,760 
355 
142,736 
310,920 
2,298 
69,093 
316 
5,500 
86,620 
17,293 
203,959 
4,052 
186,174 
248,523 
327 
11,258 
303,134 
3,941 
45,414 
17,041 
262 



Lutherans, 
all Branches. 



791 



1,386 
4,267 
1,208 
5,762 

296 
2,997 

369 
1,932 

401 
118,807 
41,832 

63,725 
16,262 
2,394 
2,952 
904 
24,648 
4,137 
62,897 
145,907 
533 
27,099 
304 
27,297 

520 
12,878 
64 
89,046 
12,326 
18,269 
89,569 

1,080 
219,725 
590 
8,757 
23,314 
2,975 
14,556 
84 
174 
12,220 
1,912 
4,176 
160,919 
721 



1,231,072 



Presbyterians, 
all Branches. 



21,502 
481 
188 
18,022 
18,934 
6,968 
1,864 
4,622 
5,128 
4,574 
14,538 
815 
77,213 
43,351 
3,661 
40,528 
31,393 
40,880 
5,864 
224 
12,483 
5,105 
25,931 
15,055 
18,250 
53,510 
1,232 
15,065 
275 
956 
59,464 
1,275 
168,564 
36,102 
3,044 
103,607 
550 
5,244 
216,248 
828 
26,118 
4,778 
66,573 
37,811 
688 
1,267 
27,746 
4,343 
10,952 
14,154 
364 



1,278,332 



The Methodists lead in 31 States and Territories ; Baptists, in 14 ; Lutherans, in 
4 ; Presbyterians, in none. 

* For 1896 the communicants cannot be tabulated by States, but the Baptists ag- 
gregate 4,117,229; Lutherans, 1,437,911; Presbyterians, 1,488,486: Methodists, 
5,832,376. 



PART SECOND. 



DOCTRINAL VIEWS OF METHODISTS, AS DISTIL 
GUISHED FROM THOSE OF OTHER 
DENOMINATIONS. 



CHAPTER 1. 

POINTS OF AGREEMENT. 

Most of the controversies that have agitated the church 
in all ages, have related to points of doctrine. The unity 
of the Methodists in this particular is remarkable. Though 
divided into several branches, in common with other leading 
denominations, they have maintained the strictest integrity 
in theology. But they differ from various influential bodies 
of Christians on important points, and are as often con- 
demned for this as for other peculiarities. The object of 
this part of our work is to unfold these points, and the argu- 
ments upon which they rest for support, in as brief and 
explicit a manner as possible. But in accordance with the 
advice of a wise man, who would unite all denominations in 
one, we shall, in the first place, consider the points wherein 
we agree with Christians in general, that we may be able to 
determine whether, after all, we do not agree more than we 
disagree. 

Following this arrangement, the first particular that 
naturally claims attention is the authority of the Holy 

211 



212 



COMPENDIUM OF METHODISM. 



Scriptures. Have they the sanction of Almighty God, or 
are they the mere utterances of erring men ? This is a 
great question, and it takes precedence of every other. 
Nearly all we know of divine things we owe to these 
writings. If they are from God they must be true ; if from 
man they may be false. 

Christians of all denominations, Methodists among others, 
regard them as the oracles of God. They agree that 
"holy men of God spake as they were moved by the 
Holy Ghost," or, to adopt the language of St. Paul, 
that " God, who, at sundry times, and in divers manners, 
spake in time past unto the fathers by the prophets, hath 
in these last days spoken unto us by his Son," in such a 
way that " all Scripture is given by inspiration of God, 
and is profitable for doctrine, for reproof, for correction, for 
instruction in righteousness," and is " able to make [us] 
wise unto salvation, through faith which is in Christ Jesus." 

They, therefore, hold them as the standard of religious 
truth, to which all moral questions are referable, and by 
which they are to be settled ; and admit nothing to be true 
that is inconsistent with their teachings, and nothing to be 
false which can be clearly proved thereby. And, further, 
that they teach all things necessary to salvation. Hence, 
they look upon those who esteem them only as the opinions 
and precepts of men, — • containing a mixture of truth and 
falsehood, to be sifted by the reader, and received or 
rejected at discretion, together with those who assume that 
they are insufficient, and may be improved by additions and 
subtractions, as the world advances in the arts and sciences, 
— as infidels, and enemies to vital godliness. And in this 
judgment they are sustained by reference to the incontesta- 
ble evidence of their fruits. 

It is not our intention to discuss the divine inspiration and 



POINTS OF AGREEMENT. 



213 



authenticity of these Scriptures, farther than what is neces- 
sary in a brief statement of the grounds of our faith. That 
man needed some definite instruction in relation to his 
Maker, his own duty and destiny, is but too obvious from his 
whole history. However we may see traces of an infinite 
and eternal spirit in the wonderful exhibitions of nature, 
having Him first revealed to us in the Holy Scriptures, no 
such discoveries ever cheered the investigations of the most 
acute philosopher who had not obtained some intimations, 
directly or indirectly, from the same source. The boasted 
discoveries of philosophy, so far as they are founded in truth, 
are none other than those of revelation, borrowed from tra- 
dition, or stolen from the sanctuary. But even with these 
helps, the infidel philosopher has furnished the world with 
meagre proof of his competency to understand and effec- 
tively to teach all necessary truth. His clumsy account of 
the great problems of revelation, but too clearly indicates 
that his theory is the creature of fancy, stimulated by self- 
conceit and enmity against God. The whole history of 
Pagan mythology is a standing demonstration that man, by 
wisdom, cannot find out God or himself. Hence, it is rea- 
sonable to presume that a revelation has been made, and, if 
so, that the Scriptures contain that revelation ; since it is 
generally conceded that they are incomparably superior to 
any and all other writings which claim divine authority. 

But we place little reliance on such reasoning, however 
correct; and the Creator does not require it. He knew 
what was in man, and that something more tangible and 
demonstrative would be necessary to command his confi- 
dence. That something he furnished in various ways. 
First, he endowed his messengers to perform certain feats 
of power, in attestation of the authority with which they 
spake, and the truth of what they said, that could not be 



214 



COMPENDIUM OF METHODISM. 



imitated, or reasonably attributed to any other than himself. 
Thus, he qualified Moses and the prophets, Jesus and the 
apostles, so that, wherever they came, the blind received 
sight, the sick were healed by a word or a touch, the 
mouths of lions were shut, the violence of fire quenched, 
the sea hushed its rage or stood back for them to pass, and 
even the dead were restored to life. The readers of the 
Bible are familiar with the account of all these transactions. 
Had Moses, or Jesus or the apostles, never done the works 
described and published in their writings, their enemies 
would have contradicted them for they were not done in a 
corner. The most of them were performed in public, in the 
presence of their enemies. But we hear no such contradic- 
tion from witnesses who were in a condition to know to the 
contrary. The enemies of Christ did, indeed, deny that 
he arose from the dead ; but, in attempting to account for 
his absence from the tomb, entangled themselves in the 
meshes of the net they were spreading for others, where 
they remain to this day. 

To the performance of peculiar works, works entirely 
above human energy, these men added prophecies not less 
unaccountable on any other hypothesis than that they spake 
as they were moved by the Holy Ghost. They related 
future events with great precision, giving the time, place, 
and circumstances of their transaction, and events, too, so 
distant, and improbable to human apprehension and belief, 
that no one could credit them for a moment, who did net 
regard the speakers as divinely imbued to reveal the deep 
things of eternity. Some of the events thus described were 
hundreds of years distant, others came within a few days 
of the prediction ; as, for example, the death, burial and 
resurrection of Jesus. How could he have known when he 
should die, who should betray him, or that he would be 



POINTS OF AGREEMENT. 



215 



betrayed at all, and that he would rise after three days, 
had he not been possessed of the wisdom of God ? Ifc was 
impossible. By what power did Isaiah discover the coming, 
character, and history of Christ seven hundred years prior 
to his advent ? His predictions look quite like history, and 
entitle him to the honor he has long enjoyed of being " the 
evangelical prophet." How came Daniel to know the 
secrets of the future which brought him into notice ? He 
claimed to be instructed from on high, and his enemies were 
forced to concede that he was not deceived. 

Now, with these facts before us, established beyond all 
reasonable doubt, to believe what these prophets and work- 
ers of miracles taught, seems almost unavoidable, At least, 
it requires no undue amount of credulity to do so. We be- 
lieve, and act, upon less evidence on every other subject, 
Many renounce all religion on that which bears no compari- 
son with it. How many have shown their willingness to 
discard the whole Bible, because it seems not to recognize 
what are called the modern discoveries of science ! The 
infidel astronomer finds that the sun stands comparatively 
still, and does not rise and set as was formerly supposed. 
He, therefore, is ready to conclude that the Scriptures are 
not the word of God, because they speak after the manner 
of men, and not scientifically. Geologists have often come 
to the same conclusion, because the Scriptures do not seem 
to allow time enough since the creation, to make out the 
various formations of their half-fledged theories. 

And a herd of mesmeric wizards are not less credulous. 
The secret of miracles and prophecy, they say, is all out. 
Daniel mesmerized the lions. Shadrach, Meshach, and 
Abednego were made fire-proof by somnambulic influence ; 
and the Apostles healed diseases and cast out devils by a 
simitar agency, and no mistake. And yet, believing all this 



216 



COMPENDIUM OF METHODISM, 



folly, they ask for a " sign/' that they may believe that God 
speaks in the Scriptures ! 

But the tricks of such pretenders must not be allowed to 
unsettle our confidence. While we would not encourage 
people to believe every honest fancy of good men, nor be 
easily led away by every fresh " wind of doctrine " that may 
arise, we think when men come among us in the name of 
God, teaching sentiments of good moral tendency, and, in 
confirmation of their authority, heal our sick by a look or a 
touch, give sight to our blind without medical or surgical means 
— turn our rivers backward — hush our tempests to peace — 
raise our dead, and perform other similar phenomena — and 
foretell what shall be in the future, with certainty, and we see 
it occur without the failure of a single circumstance — we 
say, when men do this, it is unsafe not to have credulity 
enough to believe them divinely commissioned, and submit 
to their teachings as to the command of God. And such 
men were the teachers developed in the Bible, and such was 
the tendency of their doctrine and the character of their 
acts and predictions. 

To these grounds of evidence we add another of the 
highest importance. Physical science is often demonstrable 
by experiment. The chemist informs us that the combina- 
tion of given substances in specific proportions, and by a 
given process, will form a compound of a certain character, 
which, employed in a particular way, will effect certain 
results. To deny it outright is folly, however improbable if 
may appear. Reason suggests that we try the experiment, 
recognizing this as the proper test of all such theories. If, 
on collecting the materials, and combining them as prescribed, 
we find the exact results enumerated, we are prompt to say 
the theory is correct. 

Now, though the subject in question is strictly of a moral 



POINTS OF AGREEMENT. 



21? 



nature, and may not, therefore, be demonstrated to the 
senses in this manner precisely, it is, nevertheless, suscepti- 
ble of demonstration not less satisfactory. The Bible is 
committed to the production of certain moral phenomena 
For example, it is pledged for the weary and heavy laden 
who come to Christ, that they shall find rest to their souls, — 
to the ungodly, who " believeth," that he shall be justified, — 
to him that seeks the Lord while he may be found, and calls 
upon him while he is near, that he shall obtain mercy and 
abundant pardon. And it marks the state to which faith, 
seeking the Lord, — mourning, repenting, &c, — introduces 
the sinner, by so many distinguishing characteristics that it 
need not be mistaken. It describes it as a new creation, in 
which old things, old affections, prejudices, enjoyments, and 
pursuits, are done away, and all things are become new, — 
as " righteousness, peace, and joy in the Holy Ghost." The 
mental process by which these results are attained, and the 
evidences by which they are distinguished, are not less 
clearly defined. So that if one wishes to test the truth of 
Scripture in reference to these vital questions, he has only 
to follow their prescriptions, under the influences of the 
Holy Spirit, which are given to every man to profit 
withal. 

Many have adopted this course, even with serious doubts 
and prejudices in the outset, and with strong tendencies to 
unbelief, and have obtained the most satisfactory results. 
Indeed, they have 'realized a salvation from themselves, their 
passions and propensities, they little anticipated, and experi- 
enced a fulness of spiritual delight of which they had no 
previous conception. We have known some to succeed thus 
who entered upon a religious life more as an experiment 
than from a pungent conviction of sin. God, in his mercy, 
led them along, step by step, according to their several 



218 



COMPENDIUM OF METHODISM. 



necessites, till he brought them to the promised state, and 
enabled them to rejoice in the full assurance of hope, that 
proved like an anchor to the soul. And we have not the 
least doubt that all persons, in a rational state of mind, 
would obtain like " precious faith," would they only " bring 
all the tithes into the storehouse," and prove the Lord agree- 
ably to his command. 

Evidence of the divine authority of the Bible, obtained in 
this way, is of the most substantial and interesting character. 
That which is obtained by a mere logical process is good, and 
cannot be overthrown, yet, in the perversity of the carnal 
heart, it may be accompanied with many doubts and with 
great indifference. But this evidence, not only appealing to 
the intellect, but being written on the heart by the Holy 
Spirit, producing a profound, holy and joyous experience, 
seems to be incorporated into our being ; in other words, to 
become a part of ourselves, and, therefore, not easily eradi- 
cated. Truths we ascertain by reasoning, we believe ; those 
we demonstrate by experience, we know. 

To these arguments in favor of the divine origin of the 
Scriptures, we may add their general tendency. This may 
be seen by a comparison of those communities where they 
are read by the people, with those where they are little 
known. In the former, every thing wears an aspect of life, 
enterprise and comfort ; in the latter, an aspect of stagna- 
tion and wretchedness. Where have art, and science, and 
literature, and commerce, and agriculture, and useful inven- 
tion, and morality, and religion, reached their richest growth 
during the last half century ? In what country do we see 
railroads, and steam engines, and telegraphic wires, starting 
up in the greatest numbers, and effecting the best results ? 
Nay, where do we find any improvement of the kind, save 
in the domain of the unshackled word of God? Other 



POINTS OF AGREEMENT, 



219 



countries remain as they were, and plod along as did their 
great grandfathers, in ignorance, ill-bred vice, and hard- 
ship. 

For these Scriptures Methodists cherish the highest 
icgard. Their founder declared himself a " Bible bigot" 
Not that he despised the writings of the good and the wise> 
for no man read them more carefully than he ; or had no 
confidence in the traditions of the fathers ; but he esteemed 
the Scriptures as the only reliable source of divine know- 
ledge, and an all-sufficient rule of faith and practice. He 
would, therefore, have the Bible, and nothing but the Bible, 
as the ground and support of all he taught or believed. 

In relation to the perfections of God, we generally har- 
monize with Christians of other denominations. The know- 
ledge of God, together with his sovereignty, we hold in a 
little different light from that which appears in the writings 
of Calvinists. We consider his knowledge of the future as 
a natural attribute of the divine mind, rather than an acqui 
sition resulting from his decree ; and we understand the 
Divine sovereignty in such a way as to make it agree with 
man's free-agency. We also differ a little with the same 
class of theologians in relation to the extent of God's love 
to mankind, and several other collateral points, all of 
which will be considered in connection with our peculiar 
doctrines. 

On the great question relative to the personal character 
of Christ, which has divided the Christian world into Trinita- 
rians and Unitarians, we have uniformly maintained what is 
called Orthodox ground. We are not Sabellians, holding a 
mere nominal Trinity, nor are we Arians, giving Christ 8 
high character, and talking well of the atonement, but deny- 
ing his godship. Neither are we Socinians, or Humanita- 
rians, but we strictly adhere to the ancient doctrine of the 



220 



COMPENDIUM OF METHODISM. 



Trinity, attributing to Christ personality and all the attri- 
butes of the godhead, mysteriously blended with those of 
manhood, and to the Holy Spirit the attributes that belong to 
the Father. And we do this not because we see the philos- 
ophy of such a Trinity in the divine unity, but because the 
Scriptures attribute the proper titles, attributes, and works 
of God, to the Son and the Spirit, as well as to the Father. 
W e see the philosophy of very few things which we know to 
exist. Of God we know little, except what is revealed in 
his word. The philosophy of his existence, and even of our 
own, is still an impenetrable mystery. Those who insist on 
holding the Bible subordinate to their own reason, or to 
philosophy, will find, if they are true to their principles, that 
their theology is very limited and superficial. If they do 
not get into a wrangle with their own senses, it will be for 
the want of courage to carry out their theory to its legiti- 
mate consequences. 

The fall of man in Adam, and the consequent depravity 
of the race, we hold as a great fact lying at the foundation 
of the whole gospel scheme, not only revealed in the Bible, 
but substantiated by the unequivocal evidence of observation 
and experience. Men are as conscious of aversion to God 
and religion, and of love to sin, as they are of personal 
identity. The very first developments of the heart of 
infancy indicate evil passions, and suggest to the parents the 
duty of repressing these germs, and creating dispositions of 
a better character. The whole system of domestic govern- 
ment seems to recognize this evil principle. If the hearts 
of infants were pure and holy, they would be as averse to 
sin as they now are to good, and much of our present disci- 
pline would be unnecessary. If they w r ere indifferent, that 
is, without predisposition to either good or evil, like a sheet of 
white paper ; as susceptible of one impression as another, \\ 



POINTS OF AGREEMENT. 



221 



would be reasonable to expect that some would receive the 
right impression, and grow up in holiness. But they have 
ft all gone out of the way." They " are estranged from the 
womb, they go astray as soon as they be born, speaking lies," 
and God has, therefore, reckoned them all " under sin" 
that he might have mercy upon all. 

Thus, we say that " original sin standeth not in the fol- 
lowing of Adam, (as the Pelagians do vainly talk,) but it is 
the corruption of the nature of every man, that naturally 
is engendered of the offspring of Adam, whereby man is 
very far gone from original righteousness, and is of his own 
nature inclined to evil, and that continually." — (Disci- 
pline.*) How this principle of evil is transmitted, we do not 
undertake to explain. This is as inscrutable to us as the 
transmission of complexion, form, and features, which we 
every where see and acknowledge. But our ignorance in 
this respect does not destroy the fact. We are as sure that 
children possess this evil nature, as that they are white, or 
black, or that they belong to the human, and not to the 
brute race, because it develops itself with the greatest dis- 
tinctness and uniformity. 

We are, therefore, prepared to recognize the mission of 
Christ in its proper character. Man, having sinned and 
incurred the penalty of the law, must have been cut off, but 
for the institution of an atonement, by which God could be 
just, and yet the justifier of the ungodly. One object of 
Christ's mission was, therefore, to suffer in man's stead, that 
he might magnify the law, and make it honorable, by so far 
enduring its penalty as to preserve the race, and assure man 
that the law is not to be broken with impunity. Another 
object was, to endow him with grace and strength to over- 
come his propensities, and obey God, and finally to bring 
him to everlasting life in heaven? 



222 



COMPENDIUM OF METHODISM. 



To have pardoned him without the formality of such an 
atonement would not justly have represented God's abhor 
rence of sin, or his regard for his law. Nor would it have 
impressed men with suitable notions of the divine govern- 
ment, of their own obligations to avoid sin, or the danger of 
committing it. Hence, we consider our lives, our privileges- 
our hopes, and our enjoyments, among the benefits of the 
atonement, and look to God through Christ for all that we 
desire. 

We are also prepared to appreciate that great moral 
change in the human heart, called the new birth. Those 
who believe the natural heart to be pure, see no necessity 
for such a change. Education will do all that is required* 
But, if the " carnal mind is enmity against God," if the 
leprosy of sin " lies deep within," and " the whole head is 
sick, and the whole heart faint," training will not suffice ; 
there must be revolution — a radical overturn of the whole 
moral system, and a new foundation laid in " righteousness, 
and peace, and joy in the Holy Ghost." We, therefore, 
fully believe, that, " except a man be born again, he cannot 
Bee the kingdom of God." And this new birth " is not of 
blood, nor of the will of the flesh, nor of the will of man, 
but of God." It is an inward spiritual change, obtained in 
the exercise of repentance toward God, and faith in our 
Lord Jesus Christ, and is evidenced to the soul of the 
believer by the witness and fruits of the Spirit, and to 
others by the manifestation of new affections and habits. 

We also hold to the organization of Christians into 
churches ; to the ordinances of baptism, and the Lord's sup- 
per ; to the religious observance of the holy Sabbath ; to 
the resurrection of the dead; the doctrine of a general 
judgment, in which every man shall be judged according to 
the deeds done in the body, to be followed by everlasting 



POINTS OF AGREEMENT. 



223 



rewards and punishments. And all these we hold in the 
language of Scripture, taken in its most natural and obvious 
3ense, and in common with all evangelical Christians. We 
believe them, first, because they are taught in the word of 
God ; and, secondly , because we have demonstrated some of 
them by the most satisfactory experiments. We believe 
them sincerely and devoutly, and rest all our hopes of salva- 
tion upon their truth. We have proved them a thousand 
times in our writings, and preaching, and keep them always 
before the people as our settled faith. And yet, it is not 
uncommon for us to be published as Socinians, or Palagians, 
and deceivers of the people, holding the doctrine of devils. 
But we submit the question, whether, with the sentiments 

herein avowed, we are not entitled to a better name ? 
15 



CHAPTER II. 



THE CHARACTER AND HISTORY OF CERTAIN SENTIMENTS WITH 
WHICH METHODISTS HAVE BEEN MOST IN COLLISION. 

Methodists were more distinguished, at first, for their 
piety and zeal, than for any peculiarity of sentiment. In- 
deed, they adopted no new principle or theory, except what 
was necessarily connected with personal experience. Their 
object seemed to be the revival of pure religion on an old 
basis, the general soundness of which was conceded. They 
avowed no creed, nor required subscription to any from those 
who came among them. A desire to flee from the wrath to 
come, was the only condition of membership. But this was 
to be manifested by strict conformity to the requirements 
of God. They were to abstain from evil of every kind, and 
do good in every possible way, and thus work out their " sal- 
vation with fear and trembling." 

Herein the origin of the Methodist Church differs from 
that of most other denominations. They commenced with a 
mere opinion, as their respective names import. For 
example, the Baptists became a distinct people on the 
ground of holding to immersion as the only mode of baptism ; 
the Congregationalists and Presbyterians derived their exist- 
ence from certain notions of church government ; and the 
Unitarians from particular views of Christ and the atonement. 
224 



SENTIMENTS DISCARDED. 



225 



Methodists received their denominational name from their ene- 
mies, and in ridicule ; not on account of any opinion they held, 
but because of their methodical manner of living, and of 
their singular devotion. They instituted no new system of 
divinity, or form of government, and labored for nothing but 
to live correctly themselves, and persuade others to be 
reconciled to God. 

But in reproving sin, exhorting others to duty, and par- 
ticularly in relating their Christian experience, they came 
in collision with sentiments to which they could show no in- 
dulgence, without doing violence to their solemn convictions, 
and hindering the work they would promote and extend. 
These sentiments were various, but none were urged with 
more earnestness and perseverance than those taught by 
John Calvin. Though it would seem that Calvinists should 
be the last to feel concerned about any thing, believing, as 
they profess to do, that God fore-ordained whatsoever comes 
to pass, and that the number of the elect is so definite that it 
can neither be increased or diminished, they were among the 
first to attack Methodism on doctrinal grounds, and they did 
it with a zeal indicative of fear, lest it should deceive the 
" very elect." The ideas of free and full salvation for every 
sinner, by Jesus Christ ; and of free will, by the grace of God, 
in every one, so that all may come to Christ and be saved ; and 
particularly the liability of believers becoming " cast-aways," 
at last, through their own unfaithfulness, — sentiments which 
the little band believed with all their hearts, and proclaimed 
with great pathos and power, not controversially, but per- 
suasively, gave particular offence. And they attacked them 
in high places, and pursued them into every street and lane, 
with a recklessness in relation to the spiritual results of such 
procedure befitting their system. And from that day to the 
present, and in all countries, Methodism has experienced more 



226 



COMPENDIUM OE METHODISM. 



opposition from this quarter than from any other. In New 
England, especially, every step of her progress has been 
resisted. Her ministers have been openly attacked in their 
own congregations, they have been preached against, and 
published in papers and pamphlets as heretics, and " wolves 
in sheep's clothing," and many have been so deceived and 
prejudiced in relation to them, they would almost as soon 
hear or harbor a demon, as a Methodist preacher. The doo* 
trines, therefore, by which we have been particularly distin- 
guished from other Protestant sects, are those wherein we 
differ from the Calvinists. And we differ from them only 
on those points which constitute them Calvinists, and not on 
many others we both hold in common with Christians in 
general. The doctrine of the atonement by Christ, and the 
new birth, are not Calvinism, though John Calvin believed 
and taught them, and his followers do the same. Calvinism 
embraces those particulars in which Calvin differed from 
others, and wherein his system was new and peculiar. A. 
few extracts from his writings will exhibit it to the reader in 
its original character. 

" Predestination," he says, "we call the eternal decree of 
God, by which he hath determined in himself what he would 
have to become of every individual of mankind. For they 
are not all created with similar destiny ; but eternal life is 
fore-ordained for some, and eternal damnation for others. 
Every man, therefore, being created for one or other of these 
ends, we say he is predestinated either to life or to death," 
And he adds, " Though it is sufficiently clear that God, in 
his secret counsel, freely chooses whom he will, and rejects 
others, his gratuitous election is but half displayed till we 
come to particular individuals, to whom God not only offers 
salvation, but assigns it in such a manner that the certainty 
of the effect is liable to no suspense ox doubt. * 



SENTIMENTS DISCARDED. 



227 



In conformity, therefore, to the clear doctrine of Scripture, 
we assert, that, by an eternal and immutable counsel, God 
hath once for all determined both whom he would admit to 
salvation, and whom he would condemn to destruction. This 
counsel, so far as it concerns the elect, is founded on his 
gratuitous mercy, totally irrespective of human merit ; but 
that to those whom he devotes to condemnation, the gate of 
life is closed by a just and irreprehensible, but incomprehen- 
sible, judgment." 

That he might not be misunderstood, he explains, by say- 
ing, " It is a notion commonly entertained that God, fore- 
seeing what would be the respective merits of every individ- 
ual, makes a correspondent distinction between different 
persons ; that he adopts as his children such as he foreknows 
will be deserving of his grace ; and devotes to the damnation 
of death others whose dispositions he sees will be inclined to 
wickedness and impiety. Thus, they not only obscure elec- 
tion by covering it with the veil of foreknowledge, but pre- 
tend that it originates in another cause. God hath mercy 
on whom he will have mercy, and whom he will he harden- 
eth. If, therefore, we can assign no reason why he grants 
mercy to his people, but because such is his pleasure, 
neither shall we find any other cause but his will for the 
reprobation of others. Many, indeed, as if they wished to 
avert odium from God, admit election in such a way as to 
deny that any one is reprobated. But this is puerile and 
absurd ; because election itself could not exist, without being 
opposed to reprobation ; whom God passes by, he, therefore, 
reprobates, and from no other cause than his determination 
to exclude them from the inheritance which he predestinates 
for his children." 

Attempting to smooth this " horrible decree" by refer- 
ring to the natural corruption of man, as a good reason for 



228 



COMPENDIUM OF METHODISM. 



their reprobation, the inquiry of opponents — " were they 
not predestinated to that very corruption, also ? " stood di- 
rectly in his way. In answering it, he says : — "I confess, 
indeed, that all the descendants of Adam fell, hy the divine 
will, into that miserable condition in which they are now in- 
volved ; and this is what I asserted from the beginning, that 
we must always return, at last, to the sovereign detcrmina 
tion of G-od's will, the cause of which is hidden in himself. 
But it follows not, therefore, that God is liable to this 
reproach ; for we will answer them in the language of Paul : 
4 0, man, who art thou that replies t against God ? Shall 
the thing formed say to him that formed it, Why hast thou 
made me thus ? 9 " 

The sophism of more modern times, that " God saw that 
all were lost, and determined that he would save some, and 
therefore elected them to glory, passing by others," found 
no favor with this honest man. " For," says he, " since 
God foresees future events only in consequence of his decree 
that they shall happen, it is useless to contend about fore- 
knowledge, while it is evident that all things come to pass 
rather by ordination and decree." " It is a horrible decree, 
I confess ; but no one can deny that God foreknew the 
future fate of man, and that he did foreknow it, because it 
was appointed by his own decree." 

Yet, strange enough, he denies that God is the author of 
sin. But how he could will and decree that it should hap- 
pen, and appoint all the circumstances connected therewith, 
and not be the author of it, is an insolvable question. What 
God decrees, he does, and is the author of, and the respon- 
sibility of his act rests with himself and upon no other. All 
attempts, therefore, to find a justifiable cause of man's destruc- 
tion in his corruption, after having attributed that corruption, 
with its various consequences, to God's will and decree, seems 



SENTIMENTS DISCARDED. 



229 



to us an insult to common sense. If man has done only as God 
decreed he should do, and is only as he was ordained to be, 
he is right ; or, if not, he is not to blame, and cannot in 
justice be punished for it. 

The writings of Calvin, evolving these, and correlative 
views, new and startling, elicited much controversy. His 
friends, enamored with his dogmas, refined them, and educed 
(legitimately, we think) some of the most shocking senti- 
ments ever uttered. These were afterwards collected and 
published in a pamphlet, entitled " A Correct Copy of some 
Notes concerning God's Decrees," embracing ten extracts 
from popular Calvinistic works, " to prove that there are 
men of no small name, who have told the world that all the 
evil of sin which is in man proceedeth from God only as the 
author, and from man only as the instrument." The nature 
of Calvinism, and the state of the controversy, may be 
inferred from the following : " A wicked man, by the jtist 
impulse of Gf-od, doeth that which is not lawful for him to 
do." " When God makes an angel or a man a transgressor, 
he himself doth not transgress, because he doth not break a 
law. The very same sin, namely, adultery or murder, inas- 
much as it is the work of God, the author, mover, and com- 
peller, is not a crime ; but, inasmuch as it is of man, it is a 
wickedness. God can will that man shall not fall by his 
will, which is called voluntas signi ; and in the meantime he 
can ordain that the same man shall infallibly and effica- 
ciously fall by his will, which is called voluntas beneplaeiti. 
The former will of God is improperly called his will, for it 
only signifieth what man ought to do by right ; but the latter 
is properly called a will, because by that he decreed what 
should inevitably come to pass." " God's will doth pass, 
not only into the permission of the sin, but into the sin itself 
which is permitted." 



230 



COMPENDIUM OF METHODISM. 



If any should incline to question the authority of these 
statements, he will do well to remember that the first is from 
Calvin himself, who certainly understood his own system ; 
the second is from Zuinglius ; and the third from Dr. JHvisse. 
But they were not alone. In the same tone and spirit 
Zanchius wrote: "Reprobates are compelled with a necessity 
of sinning, and so of perishing by this ordination of God ; 
and so compelled that they cannot choose but sin and perish." 
u God works all things in all men, not only in the godly, but 
also in the ungodly." And, says Piscator, "Judas could not 
but betray Christ, seeing that God's decrees are immutable ; 
and whether a man bless or curse, he always doth it neces- 
sarily in respect of God's Providence ; and, in so doing, he 
doeth always according to the will of God." " It doth, or, 
at least, may, appear from the word of God, that we neither 
can do more good than we do, nor omit more evil than we 
omit ; because God, from eternity, hath precisely decreed 
/ that both should be so done. It is fatally constituted when, 
and how, and how much every one of us ought to study and 
love piety, or not to love it." 

Such views could but find opponents in any age. They 
were early resisted and refuted, but not destroyed. Various 
corrections and modifications were invented to make them 
more palatable, when, to set the matter at rest as to what 
Calvin did teach, and what his followers believed, the Synod 
of Dort took up the subject, and resolved the whole into 
five articles, which constitute the standard of what is called 
u strict Calvinism," and embrace the points of difference 
between Calvinists and Arminians. These were very 
shrewdly drawn, with a view, no doubt, to making them 
satisfactory to all parties. But they form a perfect snarl of 
conflicting doctrines, unless we construe them strictly in the 
light of the clear writings of Calvin himself, and pass over 



SENTIMENTS DISCARDED. 



231 



those parts which savor of better sentiments, as a slight 
sprinkling of honey intermixed with the poison to catch 
Arminian flies. Then all is plain and unmistakable. Taking 
this view of them, these articles are in substance as follows : 

1. Predestination, embracing the election of some to 
eternal life, and the reorobation of others to eternal death, 
2. The Atonement made by Christ, limiting it to " those 
who were from eternity chosen to salvation, and given to 
him by the Father, that he should confer on them the gift 
of faith." 3. Depravity, assuming it to be so deep and 
thorough that none are able or willing to return to God, 
without the regenerating grace of the Holy Ghost ; thus 
placing regeneration before repentance in the order of time, 
and making it indispensable thereto. 4. Free Grace and 
Free Will, restricting both to the elect ; the grace consist- 
ing in spiritually quickening, healing, correcting, and 
sweetly and powerfully inclining the will of the elect to obe- 
dience ; and the freedom of the ivill consisting in the dispo- 
sition thus begotten to obey. 5. Perseverance of the 
Saints, assuming, in strict accordance with the preceding 
views, that the elect, thus called, regenerated and inclined to 
obey God, " will never totally fall from faith and grace, nor 
finally continue in their falls, &n& perish " 

The early discussion of these doctrines was not without 
some good effect. Horror-stricken at their logical conse- 
quences, multitudes deserted the Calvinian standard, and 
wont completely over to the ranks of Arminians, or halted 
midway under the command of Baxter. From that time to 
the middle of the eighteenth century, ultra-Calvinism, other- 
wise called Antinomianism, received little support. But the 
success of the Wesleys in preaching more Scriptural senti- 
ments, aroused the cry of heresy, and brought out a class 
of men, who, under the delusion that nothing could be evan* 



232 



COMPENDIUM OF METHODISM. 



gelical that was not Calvinistic, adopted the Antinomian 
theory, and stoutly defended it. And we fear there arc 
some, even now, who hold it as the only pure doctrine 
of grace, though the verdict of the Christian world is 
against it. 

Many, however, as Baxter and his coadjutors, while they 
have taken rank under the general cognomen of Calvinists, 
have holden the dogmas of their leader with considerable 
modification. Hence, they are called " moderate Calvin- 
ists." The points to which they chiefly except are, reproba- 
tion, and the limitation of the atonement to the elect. Yet 
they mend the matter more in appearance than in fact, 
since, after all their admissions in favor of Arminian views, 
there is something lacking in their systems, which is as fatal 
to the sinner's interest, if he is not one of the elect, as the 
most positive decree of reprobation could be. It has been 
truly said, that " The main characteristic of all these 
theories, from the first to the last, from the highest to the 
lowest, is, that a part of mankind are shut out from the 
mercies of God, on some ground irrespective of their refusal 
of a sincere offer of salvation through Christ, made with a 
communicated power of embracing it. Some power they 
allow to the reprobate, as ' natural power] and degrees of 
superadded moral power; but, in no case, the power to 
believe unto salvation ; and thus, as one well observes, 
6 when they have cast some fair trenches, as if they 
would bring the water of life unto the dwellings of the 
reprobate, on a sudden they open a sluice which carries 't 
off again.' The whole labor of these theories is to find out 
some plausible reason for the infliction of punishment on 
them that perish, independent of the only cause assigned by 
the word of God — their rejection of a mercy free for all, 
and attainable by all." — Watson. 



SENTIMENTS DISCARDED. 



233 



Calvinism was imported into America by the first settlers, 
and became the established theology of the churches. But 
it was not formed into a creed, and made binding, till the 
year 1648, when the Synod met at Cambridge, and adopted 
the " Cambridge platform." In the preface to this formu- 
lary, the Synod avow their concurrence in the " Confession 
of Faith " adopted by the assembly of divines which met at 
Westminster, England, long before. Those who have exam- 
ined the Westminster Catechism cannot, therefore, misappre- 
hend the peculiar type of Calvinism under which our 
churches were nursed. But this measure was not altogether 
satisfactory; and the Synod which met at Boston, in 1680, 
with Rev. Increase Mather in the chair, adopted the " Savoy 
Confession," the distinctive features of which are stated in 
these words : — 

"I. of god's eternal decrees. 

" God, from all eternity, did, by the most wise and holy 
counsel of his own will, freely and unchangeably ordain what- 
soever comes to pass ; yet so as thereby neither is God the 
author of sin, nor is violence offered to the will of the 
creature, nor is the liberty or contingency of second causes 
taken away, but rather established. 

" Although God knows whatsoever may or can come to 
pass upon all supposed conditions ; yet hath he not decreed 
any thing, because he foresaw it as future, or that which 
would come to pass, upon such conditions. 

"By the decree of God, for the manifestation of his 
glory, some men and angels are predestinated unto everlast- 
ing life, and others fore-ordained for everlasting death. 

" These angels and men, thus predestinated and fore- 
ordained, are particularly and unchangeably designated, and 



234 



COMPENDIUM OF METHODISM. 



their number is so definite that it cannot be either increased 
or diminished. 

" Those of mankind that are predestinated unto life, God, 
before the foundation of the world was laid, according to his 
eternal and immutable purpose, and the secret counsel and 
good pleasure of his will, hath chosen in Christ unto ever- 
lasting glory, out of his mere free grace and love, without 
any foresight of faith or good works, or perseverance in 
either of them, or any other thing in the creature, as con- 
ditions or causes nerving him thereto, and all to the praise 
of his glorious grace. 

" As God hath appointed the elect unto glory, so hath he, 
by the eternal and most free purpose of his will, fore- 
ordained all the means thereunto. Wherefore, they who are 
elected, being fallen in Adam, are redeemed by Christ, are 
effectually called unto faith in Christ by his Spirit working 
in due season, are justified, adopted, sanctified, and kept by 
his power, through faith unto salvation. Neither are any 
others redeemed by Christ, or effectually called, justified, 
adopted, sanctified, and saved, but the elect only. 

" The rest of mankind God was pleased, according to the 
unsearchable counsel of his own will, whereby he extendeth 
or withholdeth mercy as he pleaseth, for the glory of his 
sovereign power over his creatures, to pass by, and to ordain 
them to dishonor and wrath for their sms, to the praise of 
his glorious justice. 

" The doctrine of this high mystery of predestination ia 
to be handled with special prudence and care, that men 
attending the will of God revealed in his word, and yielding 
obedience thereunto, may, from the certainty of their 
effectual vocation, be assured of their eternal election. So 
shall this doctrine afford matter of praise, reverence, and 



SENTIMENTS DISCARDED. 



235 



admiration of God, and of humility, diligence, and abun- 
dant consolation to all that sincerely obey the gospel. 

"II, OF THE FALL OF MAN, OF SIN, AND OF THE PUNISH- 
MENT THEREOF. 

" By this sin they, and we in them, fell from original 
righteousness and communion with God, and so became dead 
in sin, and wholly defiled in all the faculties and parts of the 
body. 

" They being the root, and by God's appointment stand- 
ing in the room and stead of all mankind, the guilt of this sin 
was infected, and corrupted nature conveyed, to all their 
posterity, descending from them by ordinary generation. 

" From this original corruption, whereby we are utterly 
indisposed, disabled, and made opposite to all good, and 
wholly inclined to all evil, do proceed all actual trans- 
gressions. 

"III. OF FREE WILL. 

" God hath endued the will of man with that natural 
liberty and power of acting upon choice, that it is neither 
forced, nor by any absolute necessity of nature determined, 
to do good or evil. 

" Man, in his state of innocency, had freedom and power 
to will and do that which was good and well pleasing to 
God ; but yet mutably, so that he might fall from it. 

6i Man, by his fall into a state of sin, hath wholly lost all 
ability of will to any spiritual good accompanying salvation, 
so as a natural man being altogether averse from that good, 
and dead in sin, is not able by his own strength to convert 
himself, or to prepare himself thereunto. 

" When God converts a sinner, and translates him into a 
state of grace, he freeth him from his natural bondage 



236 



COMPENDIUM OF METHODISM. 



under sin, and by his grace alone enables him freely to will 
and to do that which is spiritually good ; yet so as by reason 
of his remaining corruption, he doth not perfectly nor only 
will that which is good, but doth also will that which is evil. 

U IV. OF EFFECTUAL CALLING. 

" All those whom God hath predestinated unto life, and 
those only, he is pleased in his appointed and accepted time 
effectually to call by his word and spirit out of that state of 
sin and death in which they are by nature, to grace and 
salvation by Jesus Christ, enlightening their minds spirit- 
ually and savingly to understand the things of God, taking 
away their heart of stone, and giving unto them a heart of 
flesh. Renewing their wills, and by his almighty power 
determining them to do that which is good, and by effectually 
drawing them to Jesus Christ, yet so as they come most 
freely, being made willing by his grace. 

a V. OF THE PERSEVERANCE OF THE SAINTS. 

" They whom God hath accepted in his beloved, effect- 
ually called and sanctified by his Spirit, can neither totally 
nor finally fall away from a state of grace, but shall 
certainly persevere therein to the end, and be eternally 
saved. 

" This perseverance of the saints depends not upon 
their own free will, but upon the immutability of the decree 
of election ; upon the free and unchangeable love of God, 
the Father ; upon the efficacy of the merit and intercession 
of Jesus Christ, and union with him ; the oath cf God, the 
abiding of his Spirit, and the seed of God within them, and 
the nature of the covenant of grace ; from all which ariseth 
the certainty and infallibility thereof." 



SENTIMENTS DISCARLED. 



237 



This creed, with the form of discipline adopted at Cam- 
bridge, was presented to the general court the same month, 
and printed by that body for the benefit of the churches in 
Massachusetts and Plymouth colonies. The churches of 
Connecticut had been subject to the Cambridge platform, 
also, which they helped to adopt ; but, following in the steps 
of Massachusetts, they sighed for a change, which was 
effected by the synod that met at Saybrook, in May, 1708, 
and formed the " Saybrook platform." This body agreed 
to the Boston Confession, and recommended it to the Gene- 
ral Assembly for their adoption. Thus, Massachusetts and 
Connecticut were united on the foregoing basis, and thus 
they remain to this day, having never repealed or altered, 
to our knowledge, a single particular of their published faith. 
Individuals, however, have seen the difficulties of the sys- 
tem, and attempted various modifications not known to the 
original framers ; but, tenaciously holding to its essential fea- 
tures, have been like one beating the air. No modification 
of a falsehood can convert it into a truth ; nor is it possible 
for any explanation, however sagaciously contrived, to justify 
what is radically and inherently wrong. Dr. Edwards' 
ingenious discovery of governing men by motives, relieves 
the system only in appearance. It attributes the damning 
power to irresistible motives, and thus only removes the im- 
mediate cause one step further from the primary and efficient 
cause, which Calvinists recognize to be God himself. Yet 
his learned and logical reasoning, on a false premise, had the 
effect to quiet many who were unable to detect its fallacy, 
and keep them along in the profession of doctrines they 
could not prove, and did not believe. 

The same may be said of the system of Dr. Samuel 
Hopkins, of Newport, R. I. It came, indeed, in fearful 
conflict with the Boston Confession in several particulars ; 



238 



COMPENDIUM OF METHODISM. 



but it maintained the offensive points of that Confession on 
other grounds. Of what avail is it to the sinner that the 
atonement of Christ is universal, if there are no promises 
of grace to the unregenerate, or if none have moral power 
to repent, and God will give that power to none but the 
elect ? Yet his theory was highly serviceable to the cause 
of truth in one respect. Coming from a strong Calvinist, and 
declaring in several particulars what the Confession positively 
denied, it suggested the thought that neither might be true, 
and aroused investigation, where all before was settled. 
Many embraced the new system, and many denounced it as 
an innovation not to be tolerated. The pulpit and the press 
were taxed to their utmost capacity on both sides. The old 
party avowed that God is not the author of sin ; the new, 
that he is. The Confessionists claim that the atonement was 
limited to the elect ; the others, that it was made for all. 
While the clergy were trying their strength on these and 
kindred topics, the people took the liberty to think for them- 
selves, and had the courage to renounce the Calvinian sys- 
tem, under all its modifications ; some to adopt a system more 
agreeable to the Scriptures and universal conviction ; and 
others to plunge into the errors of Socinians and Univer- 
salis ts. 

Another improvement was subsequently attempted by Dr. 
Taylor of New Haven, who prepared a sort of hash of the 
different theories before mentioned, and seasoned it with 
various borrowed errors, adapted to suit the popular taste. 
The denial of natural depravity, as commonly held, and the 
assumption of natural ability in man to serve God, and even 
convert himself, figured largely in his system. Still he held 
fast to many of his old opinions, which seemed, after all, to 
be paramount. And thus it has ever been, as before hinted. 
The object has seemed to be, not to reform their creed, but 



SENTIMENTS DISCARDED . 



239 



to conceal its offensive features, or contrive some apology for 
them. Calvinism is still the peculiar element of all the 
modifications named. They are only new editions of the 
same thing, under different titles and in different styles of 
binding. Like opium, in certain medical practice, it is an 
essential ingredient in most compounds, however labelled. 
The lamented Dr. Fisk classifies Calvinists as follows : — 

" The present advocates of predestination and particular 
election may be divided into four classes. 1. The Old 
School Calvinists. 2. Hopkinsians. 3. Reformed Hopkin- 
sians. 4. Advocates of New Divinity. By Reformed 
Hopkinsians, I mean those who have left out of their creed 
Dr. Hopkins' doctrine of disinterested benevolence, divine 
efficiency in producing sin, &c, yet hold to a general atone- 
ment, natural ability, &c. These, doubtless, constitute the 
largest division of the class in New England. Next, as 
to numbers, the New School ; then Hopkinsians ; and last, 
the Old School." 

The Calvinistic Baptists throughout the country, with 
some minor sects of Baptists, rank with moderate Calvinists, 
though many take stronger ground. The Presbyterians of 
the south and west, of the different schools, are much more 
rigid. They assert election and reprobation, with other 
associate sentiments, in the strongest manner, in their confes- 
sion of faith, and, at times, in their public discourses. But, 
in common with all other sects of Calvinists, they have found 
it necessary to exhibit their peculiarities with great caution. 
The people do not generally believe them ; and had they 
continued to speak out as they spake formerly, on the sub- 
jects of election, reprobation, the damnation of infants, 
and some other points, it is probable that thoy would have 
existed now only in history. 

This whole family of errors we uniformly and most heartily 
16 



240 



COMPENDIUM OF METHODISM. 



reject, as a dangerous and miserable combination, suggested 
by Augustine, but systematized and embodied into a form of 
theology by John Calvin, in the sixteenth century. And we 
rejoice that, though some still cleave to these views theoreti- 
cally, they have so far varied their policy, as to pass them in 
silence, or conceal them under Arminian phraseology. It is 
to this circumstance that Calvinistic denominations owe their 
success. The very sentiments they disown in theory, are their 
life. If they must retain their heretical fancies, we admire 
their wisdom in letting them sleep in the Boston Confession, 
and other formularies, or in clothing them in the Scriptural 
drapery of Arminianism. We think it better, however, to 
renounce them toto ccelo, — to erase them from all the old 
formularies* creeds, and covenants, and come back to the 
simplicity of Christ. 



CHAPTER 111 



PREDESTINATION. 

Our objections to the Calvinistic view of predestination 
are numerous, a few of which we will enumerate. 

1. It renders all preaching vain. The elect do not need 
it, their salvation being secured on other grounds. It is use- 
less to the reprobate, for he cannot possibly be saved. So 
that, in reference to both, our preaching is vain, and their 
hearing is also vain. 

2. It directly tends to destroy all religion. We do not 
say none who hold it are religious. Many of them are 
better than their creeds would indicate. But, assuming 
that every man is elected or reprobated, from eternity, and 
cannot alter his destiny, it wholly takes away those first 
motives to follow after it so frequently proposed in the 
Scriptures, — the hope of future reward and fear of punish- 
ment, the hope of heaven and the fear of hell. That these 
u shall go away into everlasting punishment," and these 
;< into life eternal," is no motive to him to struggle for life, 
who believes his lot is cast already. His destiny is fixed, 
and he cannot alter it; why, therefore, should he try? 
u But he don't know what it is ! " True ; but that alters 
not the case ; he believes it is unalterably determined, and 
" what is the use ? " 

3. It naturally begets a feeling of asperity towards those 

m 



242 



COMPENDIUM OF METHODISM. 



who need the largest sympathy. All sincere worshippers 
philosophically become assimilated to the character of the 
being they worship. To contemplate a God who, out of his 
own will, and merely because it was his own good pleasure 
to do so, has created myriads of human beings for the 
express purpose of tormenting them eternally, and who will 
give no other explanation of his conduct, but silences all 
inquiry by exclaiming, " Who art thou that repliest against 
God ? shall the thing formed say to him that formed it, 
why hast thou made me thus ? 77 can but produce the most 
unlovely tempers toward those we regard to be the objects 
of his wrath. The historian who seeks to account for the 
fate of Servetus, and the severity often experienced by the 
Arminians, and other reputed or real heretics, at the 
hand of ultra-Calvinists, need look no farther. One who 
regards himself as the favorite of such a Being, may infer, 
without logical extravagance, that he is doing him com- 
mendable service in torturing those he supposes Him to 
have hated from everlasting. Many Calvinists have never 
suffered themselves to fall into this delusion ; but this does 
not invalidate our objection. The tendency of the doctrine 
is, nevertheless, just what we have asserted, but has been 
counteracted by other and better principles. 

4. It is also calculated to engender enmity toward the 
Creator. '* The carnal mind/ 7 we know, " is enmity 
against God, 77 independent of any such consideration ; but 
it sees, and often feels, the injustice of it under correct 
views of his benignity toward his creatures. In the belief 
of this sentiment, one who considers himself a reprobate, not 
only feels the enmity naturally arising from his unlikeness to 
God, but all the revenge incident to unmerited and unmiti- 
gated injury and injustice, and feels that it is deserved. 
Nor does it admit of the best of feelings in the elect. Iin- 



PREDESTINATION. 



243 



partial justice disallows of our esteeming a benefactor whom 
we know to be unkind and cruel to others. It would seem, 
therefore, that none but the most conceited and selfish of 
beings could enjoy election, associated, as it necessarily is, 
with the idea that a vast majority of mankind were made 
vessels of wrath, and doomed to perdition by mere sove- 
reign caprice. 

5. This doctrine directly tends to destroy our zeal for 
good works. First, as it naturally destroys our love for 
those whom God hates without reason ; and, secondly, as it 
extinguishes all hope of saving them. Is it said, "we do 
not know who the reprobates are," we reply, but if you 
believe that every one's doom is fixed, why trouble yourself 
about them ? 

6. It also tends to destroy the Christian revelation. The 
enemies of religion claim that revelation is not necessary ; 
and are they not right on this hypothesis ? God's decree 
is sufficient to save the elect without it, and to damn the 
reprobate in spite of it. 

It tends to overthrow revelation, also, by making it contra- 
dict itself. For it makes parts of it plainly to contradict 
other parts, and even its whole scope and design. God says 
in his word, as if to vindicate himself against this aspersion, 
"I have no pleasure in the death of him that dieth," that 
" He is not willing that any should perish," but that " all 
should come to repentance." This Calvinists deny, and 
avow that of his own good pleasure he created some men for 
everlasting death. Thus they make the decree of predesti- 
nation the cause of the sinner's ruin, whereas the Bible 
attributes it to himself, in rejecting the counsel of God, and 
refusing to come to Christ. " Because I have called, and 
ye refused, [saith the Lord ;] I have stretched out my hand, 



244 



COMPENDIUM OF METHODISM. 



and no man regarded ; I also will laugh at your calamity ; 
I will mock when your fear cometh ? " 

7. It contradicts the counsels of Grod in reference to the 
atonement. The Scriptures teach us that " God sent his 
Son into the world, that the world through him might be- 
lieve ; " that Jesus " gave himself a ransom for all ; " that 
" God so loved the world that he gave his only begotten Son, 
that whosoever believeth on him might not perish, but have 
everlasting life." But this doctrine teaches us that ifc is not 
so ; God never loved the world, that he gave his Son to die 
only for the elect, and that he did not come to save any 
other. 

8. It discards the judgment, or, what is still worse, repre- 
sents it as a solemn farce. The doctrine of the Bible is, 
that God will " judge the world in righteousness" that then 
" every one shall receive according to the deeds done in the 
body." We are premonished that the Judge will say to the 
wicked, " Depart, ye cursed ; for I was an hungered, and ye 
gave me no meat ; I was thirsty, and ye gave me no drink ; 
a stranger, and ye took me not in ; I was naked, and ye 
clothed me not ; sick, and in prison, and ye visited me not." 
Thus attributing the rejection of the poor wretches to 
their own fault; whereas, according to Calvinism, it is 
attributable solely to a decree of reprobation, lying back of 
their existence, even, determining not only their destiny, but 
the very circumstances to which it is to be falsely charged. 
Now, if this be so, why will they be speechless ? For no 
other reason, certainly, than that they are deceived, in 
being made to feel themselves guilty for answering the 
exact ends of their creation, and fulfilling the decree of 
their Maker. 

The deception, it would seem, is to be carried out on 



PREDESTINATION. 



245 



the other side, also. For the elect are to be rewarded, 
whereas they will be no more entitled to rcwaid than the 
wicked are deserving of punishment. This doctrine, there- 
fore, represents the Bible as a complicated lie, arid the 
divine government as a system of fraud and legerdemain 
For there can be no reivard or punishment, as there can be 
no virtue or vice, properly speaking, where there is no moral 
freedom. And there can be no moral freedom where every 
thing is bound by an almighty decree. 

9. It impeaches the goodness of God. Revelation 
teaches us that he is love — that his love reaches even to 
the " evil and the unthankful," — " to every man, — and his 
mercy is over all his works " 

But how can it be said that he is good to reprobates, the 
victims of his eternal hatred, whom he " passes by," and 
leaves in blindness and corruption, that they may be damned ? 
Does he give them food ? It is but to fatten them for the 
slaughter. Are they endowed with personal excellencies ? 
It is to heap coals of fire upon their heads. Is it said, he 
gives them grace, too ? We ask, what grace ? Not saving 
grace. That is only for the elect. Not grace to convert 
them, but merely to convince ; not to deprive them of sin, 
but of excuse ; not to make them feel happy, but guilty ; 
not to remove an evil conscience, but to increase its power 
of tormenting. Is it not damning grace ? What else can 
it be ? It never has saved .a soul, and we are told it never 
will save one. And yet, it is made the basis of guilt and 
punishment. 

10. But this is not its worst feature ; it is full of blas- 
phemy. We say it with profound regret ; but the truth de- 
mands it. It represents " Jesus Christ, the righteous," as 
a hypocrite, a deceiver of the people. For it cannot be de- 
nied, that he every where spoke as if he were willing that 



246 



COMPENDIUM OF METHODISM. 



all men should be saved. But this doctrine represents him 
as not willing that they should be saved — as mocking the 
helpless victims of eternal wrath, by offering them what he 
never intended to bestow. It represents him as saying one 
thing and meaning another, as pretending to love which he 
had not, and weeping " crocodile's tears" over Jerusalem, 
under pretence of grief at their impenitence, when he had 
determined that they should be just so impenitent, and be 
damned, before they were born, and raised them up for that 
very purpose. 

And as it honors the Son, so it honors the Father. It de- 
stroys all his attributes at once ; it overturns his justice, 
mercy, and truth, at a stroke. Yea, it represents the most 
holy God as worse than the devil, as more false, more cruel, 
and unjust. More false, because the devil, liar as he is, 
hath never said " he willeth all men to be saved ; " more 
cruel and unjust, because the devil cannot, if he would, be 
guilty of creating millions of souls for everlasting fire, or 
dooming them to its flames for not exercising powers they 
never possessed, and that he will not bestow. 

But it may be said there are certain passages of Scripture 
that indicate this doctrine, and cannot be explained without 
admitting it. This we deny. But if it were so, it would 
be better to say that they have no meaning, than that they 
mean this. They cannot mean that the God of truth is a 
liar, or that he is unjust, or that he is not love, or that his 
mercy is not over all his works. To say of different passa- 
ges, we do not know what they mean, is safe ; but to con- 
strue them so as to contradict many other passages which 
are plain and easy to be understood, and thus array the 
Bible against itself, and implicate its divine author in purpo- 
ses he unequivocally disclaims, is impious. 

We object to this doctrine, finally, that God has decreed a 



PREDESTINATION. 



247 



very different thing, even this : " I will set before the sons of 
men life and death, blessing and cursing. He that believeth 
shall be saved, but he that believeth not shall be damned. " 
This decree stands fast as the moon, and as the faithful wit- 
nesses in heaven. And it affords high encouragement to 
effort. It is worthy of God. It is consistent with every 
attribute of his nature ; it corresponds with the whole scope 
of revelation, as well as with all its parts, with the dictates of 
conscience and the Spirit of God. Thus Moses, in the name 
of God, cried : " I call heaven and earth to record against 
you this day, that I have set before you life and death, bless- 
ing and cursing ; therefore choose life, that thou and thy 
seed may live." And Jesus said, " If any man thirst, let 
him come unto me and drink." And St. Paul, " God com- 
mandeth all men every where to repent." St. James 
wrote, " If any of you lack wisdom, let him ask of God, 
who giveth to all men liberally, and upbraideth not ; and it 
shall be given him." St. Peter avers, " The Lord is not 
willing that any should perish, but that all should come to 
repentance." Is not this enough ? What could he have 
said or done more ? He denies the charge Calvinism pre- 
fers. " As I live, saith the Lord God, I have no pleasure 
in the death of the wicked. Turn ye, turn ye from your 
evil ways, for why will ye die, 0, house of Israel ? " " Turn 
yourselves and live." " Repent and turn from all your 
transgressions ; so iniquity shall not be your ruin." — See 
Wesley on Predestination. 

But some will ask, u Did not God foreknow who would 
reject the gospel, and be lost?" We presume he did. 
" But how could he know it, if he had not decreed they should 
do so ? " We answer, just as he is wise without study or 
learning, — good, without reform. We depend, for our 
knowledge of what shall occur in the future, upon our pur- 



248 



COMPENDIUM OF METHODISM. 



poses, and the calculation of the chances ; but knowledge 
with God is an attribute, no more dependent upon his 
decree than is his holiness. His foreknowledge, therefore, 
can have no more influence in causing the sinner's impeni- 
tence and ruin than our after knowledge. Those who suppose 
/acknowledge and decree imply the same thing, greatly 
err. Knowledge with God is an attribute by which he sees 
future events ; his decree is an act, by which he determines 
certain events shall occur. To assume that his know- 
ledge is derived from his decree, implies that there was 
a period when he was ignorant ; for a decree being an 
act, cannot have existed from all eternity ; but must 
have been put forth at some definite time, previous to 
which, on this assumption, God must have been ignorant 
of the thing he decreed. 

To foresee an event does not cause it to take place. I 
foresee, for example, that a certain ship will run upon the 
breakers and be lost, because I observe her position and un- 
derstand the deception that pervades her commander's mind ; 
but my knowing it, has no influence upon the winds and tides, 
nor does it cause the deception of the commander, or the 
wreck to which it leads. As God foreknows the sinner's 
conduct, and destiny, so he foreknew it was unnecessary. 
He knew that the same being who rejected the offers of 
mercy and perished, might have made himself a different 
destiny. He had the same beneficent God, the same Jesus, 
the same atonement, the same Holy Spirit, the same divine 
call ; but he rejected them and ran the terrible risk of losing 
his soul. This doctrine finds no apology in foreknowledge. 
Seeing what course men would choose, and what end they 
would make, one thousand or ten thousand years before they 
were born, no more caused them to take that course than 
seeing the same things ten thousand years afterward. 



PREDESTINATION. 



249 



To evade these objections some claim to hold election only. 
They say God saw that all had fallen and become polluted, 
and determined that he " would have a seed to serve him," 
and, therefore, elected some, only passing by others. But 
this does not help the case. For God to pass by one of the 
fallen sons of Adam, and withhold from him his enlighten- 
ing, softening, and subduing Spirit and grace, is tantamount 
to the most positive decree of damnation. Let a mother 
pass by her nursing child for a week, and she will destroy it 
as effectually as if she were to cast it into the deep. To 
give men existence, with their natural tendencies, and then 
pass them by, withholding the grace necessary to their sal- 
vation, amounts to the same as dooming them by an irrever- 
sible decree. 

To escape this consequence, certain divines have invented 
what they are pleased to call " natural ability " Under 
the old system, man has no ability whatever to repent and 
obey God, until he is converted. He cannot repent, even 
with " common grace." But the new system teaches us 
that he can do so of his own natural strength, without grace, 
and deserves to perish if he neglects it. It is assumed that 
he can convert himself, wake himself up, and love God with a 
pure heart fervently. Thus error plunges from one extreme 
to another in quick succession. But these same divines 
concede that no one ever did thus repent, and they have no 
hope that one ever will do it. So that, after all, natural 
ability amounts to just nothing to the purpose, and is, there- 
fore, no ground of justification to the God of all grace in 
passing men by. Still, it is often repeated, " men might 
repent if they would" — " all may come if they will," &e. 
But this does not relieve the case, so long as the sinner can- 
not will to come without special grace, which the elect only 
receive. 



250 



COMPENDIUM OF METHODISM. 



It is also reiterated, in justification of the doctrine, " God 
might justly have passed by all men." But where is that 
written ? We do not find it in the sacred records ; nor is it 
true. We admit, with Mr. Fletcher, " that after Adam 
fell, and his posterity in him, God might justly have passed 
them all by, without sending his Son to be a Saviour for 
any one" "God might justly have sent them, and us in 
their loins, into the pit of destruction." But " the great 
flaw consists in confounding our seminal state with our per- 
sonal state ; and in concluding that what would have been 
just when we were in our seminal state, in the loins of 
Adam, must also be just in our personal state, now we are 
out of his loins." " Is it not contrary to all equity to punish 
a sin seminally and unknowingly committed, with an eter- 
nal punishment, personally and knowingly endured? For 
illustration : I have committed a horrible murder ; I am 
condemned to be burned alive for it ; my sentence is just ; 
having personally and consciously sinned without necessity, I 
deserve to be personally and consciously tormented. The 
judge may, then, without cruelty, condemn every part of 
me to the flames ; and the unbegotten posterity in my loins 
may justly burn with me and in me ; for with me and in me 
it has sinned as a part of myself. Nor is it a great misfor- 
tune for my posterity to be thus punished ; because it has as 
little knowledge and feeling of my punishment as of my 
crime. But suppose the judge, after reprieving me, divided 
and multiplied me into ten thousand parts ; suppose, again, 
that each of these parts necessarily grew up into a man or 
woman, would it be reasonable in him to say to seven or 
eight hundred of those men and women, ' You are all semi- 
nally guilty of the murder committed by the man whom I 
reprieved, and from whose loins I have extracted you, and 
therefore my mercy passes you by, and my justice abso- 



PREDESTINATION. 



251 



lutely reprobates your persons, [and leaves you without 
grace, so that you will personally and unavoidably commit 
murder, as did the being from whom you sprung, for which 
I shall punish you as he deserved ? '] Who does not see 
the injustice and craelty of such treatment ? But if the 
persons, whom I suppose extracted from me, are reprieved 
as well as myself, — if we are all put together in remediable 
circumstances, where sin indeed abounds, but where grace 
abounds much more, — who does not see that upon the per- 
sonal commission of avoidable, voluntary murder, [and much 
more upon the personal refusal of a pardon sincerely 
offered upon reasonable conditions,] my posterity may be 
condemned to the flames as justly as myself? " Upon these 
grounds, we admit, God might have given us up long ago, 
because we have had and abused the grace that reprobates 
are said never to receive. 

But this supposition of w 7 hat God might justly have done, 
implies that his justice may be separated from his other at- 
tributes, particularly his mercy. This, however, never was 
done ; nor can it be. His attributes are inseparably joined ; 
they cannot be divided without destroying the Godhead. 
To say, therefore, that he might have passed by all men, is 
to say that he might not have been God. It belongs to the 
same class of unmeaning assertions with that just now con- 
sidered in regard to sinners, viz., they might repent if they 
would, that is, if they were not sinners, or were altogether 
different characters from what they really are. 



CHAPTER TV. 



FREE GRACE AND FREE WILL. 

The term grace is employed in the Scriptures to mark 
different objects. We use it here to designate all those dis- 
positions, acts, and influences, of the Creator, which were 
necessary to endow, and place our first parents after their 
fall, and all their progeny, in a condition so far to believe 
and obey God as to obtain everlasting life. This, of course, 
embraces a power to will, no less than to perceive and do. 
We speak of this grace as free, to indicate that it is not 
purchased by man, but bestowed by the mere goodness of 
God ; and that, upon all the sons and daughters of Adam, 
in opposition to Pelagianism on the one hand, and Calvinism 
on the other. That it is free, in the first sense, is obvious 
from the fact that the constitution under which the human 
family was organized, made no provision for pardon in case 
of transgression, nor for any thing else but death. " In the 
day thou eatest thereof thou shalt surely die." As a trans- 
gressor, therefore, man had no just claim upon his Maker 
for aught but death. Nor was it in his power to create any 
other claim. Hence, all man receives better than this is by 
mere grace or favor. 

That it is free in the other sense — free for the whole 
race — is clearly proved from our remarks on predestination 
in the last chapter. We shall, therefore, treat the subject 
252 



FREE GRACE AND FREE WILL, 



253 



Iiere with great brevity, referring only to a few particulars 
Dot before mentioned. 

We argue that this grace is equally free for all, from the 
divine character. God is good. But this is not a sufficient 
reason why he should not punish the guilty , because he is 
just as well as good. But is it not an infinite reason why 
he should not punish the innocent? Why he should not 
oiake sentient beings, and place them in circumstances 
aecessitating them to sin, and then punish them with ever- 
lasting destruction for their sins? Why, if in his wisdom 
he determined to suspend the penalty of the violated law, 
and suffer the first pair to propagate their species, he should 
furnish them the needful help to work out their salvation ? 

It is agreed by predestinarians that his goodness did pro- 
vide for a part of mankind, and that grace is so richly 
bestowed on them, they cannot avoid being saved — they 
will be " made willing" and " brought in." Can any 
mortal give a good reason why that same goodness did not 
provide for the others, also ? Were they any worse than the 
chosen ones ? There was no difference. Why, then, 
should God love and endow them so richly, and do nothing 
effectively for others ? Is it said that it was to display his 
justice ? That was to be displayed in the atonement ; and 
besides, it is not a display of justice, but of the most horrid 
injustice the human mind ever conceived. Hence, to 
believe in such limitation of divine grace, we must believe 
that God's goodness is not " over all his works," that he is 
a capricious "respecter of persons" or was incapable of 
doing for all what was necessary to place them in a salv- 
able condition. 

The freeness of this grace is equally obvious from the 
Scriptures in regard to it. The first promise of redemption, 
'the seed of the woman shall bruise the serpent's head," 



254 



COMPENDIUM OF METHODISM. 



conveys no intimation of restriction. Nor, indeed^ does any 
other announcement of revelation. Christ was given to the 
" world" — " appeared to put away sin by the sacrifice of 
tiimself " — " died, the just for the unjust " — " is the propi- 
tiation for the sins of the whole world " — invites all to 
come to him, sends forth his ministers to " preach the gospel 
to every creature " — justifies the " ungodly " — and is the 
" Saviour of all men, especially of those who believe." Is 
it possible that only a small part of mankind are embraced 
m these provisions ? The gospel, then, is a lie, and its min- 
isters teachers of falsehood, and the Spirit a deceiver and 
tormenter of reprobates by false encouragements and alarms 
" before the time." But this is not the case. Let God be 
true, whatever becomes of human theories. " God is love." 
He loved all mankind, and provided for their salvation. All 
may come, whether they will or not. The way is open ; 
the Spirit is gone forth ; the light that has come into the 
world " lighteth every man ; " and there is nothing in God, 
nothing in his election or reprobation, nothing in the sinner's 
infirmities of intellect, heart, or will, to make it impossible 
for him to come to Christ and be saved. No, nothing. 
For, " the grace of God that bringeth salvation, hath ap- 
peared unto all men, teaching us that, denying ungodliness 
and worldly lusts, we should live soberly, righteously, and 
godly, in this present world." 

One of the first and unconditional results of this grace 
was the endowment of man with/ree will, that is, to refuse 
the wrong and choose the right. That Adam possessed this 
in his primeval state, is evident from the provisions of the 
government under which he was placed. Without it he 
would not have been a proper subject of moral government. 
But the effect of his disobedience divested him of it, and 
left him free to evil only, that is, a slave to the devil. 



FREE GRACE AND FREE WILL. 



255 



Hence > we say with the Church of England, in our eighth 
article . " The condition of man after the fall of Adam is 
such that he cannot turn and prepare himself, by his own 
natural strength and works, to faith, and calling upon God ; 
wherefore, we have no power to do good works, pleasant and 
acceptable to God, without the grace of God by Christ pre- 
venting us, that we may have a good will, and working with 
us when we have that good will." It is when we speak of 
him as destitute of this grace that we say he is totally de* 
praved, " very far gone from original righteousness, and of 
his [fallen] nature inclined to evil, and that continually." 
But by the light that " lighteth every man" and the "grace 
of Grod which hath appeared unto all men" he is redeemed 
from this low estate, and invested with such a measure of 
moral power as to be able to resist his evil propensities, 
" forsake his way, and return unto the Lord who will have 
mercy on him." This is freedom in the only proper sense. 
It is that attribute in man, which constitutes him a fit sub- 
ject of rewards and punishments. It is that, too, which 
invests the commands, expostulations, promises, and other 
appliances of the gospel, with interest and solemnity. That 
which lies at the foundation of all our hopes and fears — 
the grand stimulants of effort; and without which the 
human family would be completely unmanned. 

Thus, " Free Grace and Free Will" constitute the two 
grand pillars of Wesleyan theology. The first enables us to 
draw near to God " in the full assurance of hope" believing 
that with him " all things are ready, that there is nothing 
wanting on his part to save every man;" the last encour- 
ages us to " preach the word ; be instant in season, out of 
season , reprove, rebuke, exhort, with all long-suffering and 
doctrine," believing that man, by the grace of God, is able 
to choose " that good part" which shall never be taken 
17 



256 



COMPENDIUM OE METHODISM. 



from him. The one guards us against the Pharisaic notion 
of salvation by works, the other against the Calvinian heresy 
of salvation without works. Together they explain and 
justify " the ways of God with man," and convict the 
condemned sinner of destroying himself. 

Those who assert that these principles detract from the 
glory of God, must have strange views of the nature of that 
glory. God's intrinsic glory is infinite and unchangeable. 
His declarative glory, or the honor he receives among men, 
is most promoted when his character and government are 
most correctly represented. Whether partial grace and 
reprobating hatred, are more honorable to him than free grace 
and free will, every one must judge for himself. We think 
there is greater honor in making &free agent, and endowing 
him with self-determining power, than in making a mere 
machine, which acts only as impelled by a foreign force. 
And can any one doubt that, since God made men capable 
of the highest pleasure, there is more glory in giving 
them all an opportunity to enjoy it, than in dooming a part 
to sin and everlasting pain ? According to our theory, God 
is good, and gives every man his Spirit, and an opportunity 
to work out his salvation ; is grieved when he will not do so ; 
and casts him off as the last resort. According to the 
partial grace and bound will notion, he cast off many before 
they were born ; indeed, made them for this very purpose. 
However such conduct may glorify God, any thing anal- 
agous to it in an earthly monarch would expose him to uni- 
versal execration. 

The doctrines of free grace and free will are equally con- 
sistent with the sovereignty of God. Our Calvinistic friends 
talk about sovereignty as though it were the same as fatality, 
and entirely independent of the divine attributes ; whereas 
it results from these attributes, and is strictly governed 



FREE GRACE AND FREE WILL. 



257 



in its operations by them. Because God is a great king, 
it does not follow that he has not made all men free 
agents, and made it possible for them to be saved. It was 
his sovereignty that enabled him to do this very thing. He 
had an undoubted right to make men free agents, and 
endow them with grace to serve him, and with power to dis- 
obey him, and expose themselves to everlasting banishment. 
And, so far as we can see, this was perfectly consistent with 
his goodness. To suppose that he would take any measure 
in regard to the eternal states of men, merely because he is 
almighty, irrespective of his moral attributes, is as absurd 
as to suppose that he will save all free agents, irrespective 
of their conduct, merely because he is merciful. 

Mr. Wesley remarks, " Whenever God, as a governor, 
acts as a rewarder or punisher, he no longer acts as a mere 
sovereign, by his own sole will and pleasure ; but as an 
impartial judge, guided in all things by invariable justice. 
Yet it is true that in some cases mercy rejoices over justice ; 
although severity never does. God may reward more, but 
he will never punish more, than strict justice requires. It 
will be allowed that God acts as a sovereign in convincing 
some souls of sin ; arresting them in their mad career by 
his resistless power. There may likewise be many irresist- 
ible touches during the course of our Christian warfare. 
But still, as St. Paul might have been obedient or ' disobe- 
dient to the heavenly vision,' so every individual may, after 
all that God has done, either improve his grace, or make it 
of no effect. 

" Whatever, therefore, it hath pleased God to do, of hia 
sovereign pleasure, as Creator of heaven and earth, and 
whatever his mercy may do on particular occasions, the 
general rule stands firm as the pillars of heaven. < The 
Judge of all the earth will do right 9 He will punish no man 



258 



COMPENDIUM OF METHODISM. 



for doing any thing which he could not possibly avoid; 
neither for omitting any thing which he could not possibly 
do. Every punishment supposes the offender might have 
avoided the offence for which he is punished ; otherwise, to 
punish him would be palpably unjust and inconsistent with 
the character of God our governor," 

These are eternal truths, which commend themselves to 
every man's judgment and conscience, and form the basis 
of all equitable government. Bo far from their impeaching 
the divine sovereignty, they defend and hold it in harmony 
with all the other attributes which belong to the Deity. 
They honor the author of all good, exalt man to his proper 
rank in the scale of being, reconcile the Scriptures with 
themselves, and at the same time avoid the errors of Calvin 
ists and Universalists on the one hand, and of Pelagians on 
the other. 

Says Mr. Fletcher, in his able discussion with the Antino- 
mians, " Impartially read any one book in the Bible, and 
you will find that it establishes the truth of the two follow- 
ing propositions : — - 

" 6 1. God hath freely done great things for man ; and 
the still greater things which he freely does for believers, 
and the mercy with which he daily crowns them, justly 
entitle him to all the honor of their salvation ; so far as that 
honor is worthy of the Primitive Parent of good, and first 
cause of all our blessings. 

" c 2. He wisely looks for some returns from man ; and 
the little things which obstinate unbelievers refuse to do 5 
and which God's preventing grace gives them ability to per- 
form, justly entitle them to all the shame of their damnation. 
Therefore, although their temporal misery is originally from 
Adam ; yet their eternal ruin is originally from themselves? 

" The first of these propositions extols God's mercy, and 



FREE GRACE AND FREE WILL. 



251 



the second clears his justice ; while both together display hk 
truth and holiness. According to the doctrine of free grace, 
Christ is a compassionate Saviour; according to that of free 
mil, he is a righteous Judge. By the first, his rewards are 
gracious ; by the second, his punishments wejust. By the 
first, the mouths of the blessed in heaven are opened to sing 
deserved hallelujahs to God and . the Lamb ; and by the 
second, the mouths of the damned in hell are kept from 
uttering deserved blasphemies against God and his Christ. 
According to the first, God remains the genuine Parent of 
good; and according to the second, devils and apostate men 
are still the genuine authors of evil. If you explode the 
first of these propositions, you admit Pharisaic dotages, and 
self-exalting pride ; if you reject the second, you set up 
Antinomian delusions, and voluntary humility. But if you 
receive them both, you consistently hold the Scriptural 
doctrines of faith and works, free grace and free will, 
divine mercy and divine justice, the sinner's impotence 
and a saint's faithfulness." — Checks to Antinomianism, 
vol 8, p. 33. 

Hence, those who accuse us of denying the grace of 
God, and holding to salvation by the merit of works, greatly 
err. We teach that man is " totally depraved " by the fall, 
and owes all he is now better than that to enlightening and 
preventing grace. If we assure men that they can repent, 
and turn to God, that God will accept and save them upon 
their doing so, it is because we believe them already pos* 
sessed of a measure of grace sufficient for the undertaking. 
We have no idea that they have any " natural ability " to 
choose, or to do their duty in any proper sense ; but we do 
believe that " where sin abounded, grace did much more 
abound," " that grace might reign through righteousness 
unto eternal life by Jesus Christ our Lord." Therefore, 



260 



COMPENDIUM OF METHODISM. 



they can attend to the word, break off from their sins, and 
believe unto the saving of their souls. And this is what the 
apostle means by working out our " salvation with fear and 
trembling." But still, he is not chargeable with Pelagian- 
ism, so long as he holds that God worketh in us the power 
both to " will and to do of his own good pleasure." 

The state of the case, then, is this : the power to act is 
of God's free grace, and it is sooner or later given to every 
man ; the exercise of that power is of man. Bestowing 
this, God commands, " choose life that ye may live," " seek 
the Lord while he may be found;" but man so "rejects 
the counsel of God against himself" as to deserve to be 
cast off for ever. Can any thing be more reasonable ? If 
the Scriptures teach any thing different from this, we have 
been deceived, and are entirely ignorant, both of their 
import and their object. This view of the subject explodes 
the idea of universal election, based upon the general 
doctrine of Predestination; the " horrible decree" of Cah 
vinian reprobation, the Pharisaic notion of salvation by the 
merit of works, and the fancy that all will be finally par- 
doned and saved. And yet, like other simple Scriptural 
truths, many overlook it altogether, or attempt to patch it up 
with their own dogmas, to suit the popular taste. But ii 
will stand fast till heaven and earth pass away. 



CHAPTER V. 



THE NEW BIRTH, WITH ITS MEANS AND MANIFESTATIONS. 

In tracing the work of grace upon the heart, no one can 
fail to observe that its operations vary under different cir- 
cumstances. Where it is least perceptible, close investiga- 
tion will detect its presence, .and where most obvious, free 
will may be observed with equal distinctness. In general, 
however, its first impulses prove ineffectual in bringing sin- 
ners to repentance. Though often painful in its convictions, 
it only elicits a resolve to reform, accompanied, it may be, 
by an occasional prayer and transient improvement. So 
that, instead of resulting in conversion, it hardens, and 
creates the necessity for more powerful appeals. It is 
astonishing to see into what a state of moral insensibility the 
sinner plunges, and how entirely dependent he is on the 
Spirit of God for that sensitiveness which is necessary to 
repentance. 

According to the Scriptures, people in this condition are 
u dead in trespasses and sins," in the " bondage of corrup- 
tion," " under the law of sin and death." They perceive 
neither the divine claims nor their own deficiencies. They 
often fancy themselves " rich, and increased with goods, and 
in need of nothing ; and know not that they are wretched, 
and miserable, and poor, and blind, and naked." Not un- 
frequently do they congratulate themselves on their morality 

261 



262 



COMPENDIUM OF METHODISM. 



and even piety, and thank God they are nob " like other 
men ; " and dream of obtaining heaven by the merit of works* 
Or, sinking into vice, too palpable and flagrant to admit of 
so gross a deception, they talk of the mercy of God as 
sufficient security for eternal life, and vainly hope to be 
saved, till aroused to see themselves in their true character. 

The means by which people are awakened are various, 
In a thousand cases, no two, perhaps, would be found exactly 
alike ; and yet in all important points they might not be dis- 
tinguished. In one, a word of pious conversation was effect- 
ual ; in another, a powerful sermon, or prayer, or the read- 
ing of a good book, or some alarming providence. But 
whatever the occasion, the mind is drawn toward God, to 
contemplate religious things, and to use more or less means 
to obtain the pardon of sin, and the renewing of the Holy 
Spirit. 

44 By some awful providence," says Mr. Wesley, " or by 
his word applied with the demonstration of the Spirit, God 
touches the heart of him that lay asleep in darkness, and in 
the shadow of death. He is terribly shaken out of his 
sleep, and awakes into a consciousness of his danger. Per- 
haps in a moment, perhaps by degrees, the eyes of his un- 
derstanding are opened, and now first (the veil being in part 
removed) discern the real state he is in. Horrid light breaks 
in upon his soul ; such light as may be conceived to glow 
from the bottomless pit. He at last sees the loving, the 
merciful God, is also a 4 consuming fire ; ' that he is a just 
God and a terrible, rendering to every man according to his 
works, entering into judgment with the ungodly for every 
idle word, yea, and for the imaginations of the heart. * * * 

44 The inward, spiritual meaning of the law now begins to 
glare upon him. He perceives 4 the commandment is ex- 
ceeding broad,' and there is 4 nothing hid from the light 



THE NEW BIKTH. 



263 



{.hereof.' He is convinced that every part of it relates, not 
barely to outward sin or obedience, but to what passes in 
the secret recesses of the soul, which no eye but God's can 
penetrate. If he now hears, 4 Thou shalt not kill,' God 
speaks in thunder, 6 He that hateth his brother is a mur- 
derer/ And thus in every point he feels the word of God 
; quick and powerful, sharper than a two edged sword.' It 
4 pierces even to the dividing asunder of soul and spirit, the 
joints and marrow.' And so much the more, because he is 
conscious to himself of having neglected so great salvation ; 
of having ' trodden under foot the Son of God,' who w r ould 
have saved him from his sins. 

" He now sees himself naked, stripped of all the fig leaves 
which he had sewed together, of all his poor pretences to 
religion or virtue, and his wretched excuses for sinning 
against God. His heart is bare, and he sees it is all sin, 
deceitful above all things, desperately wicked. He feels 
that he deserves to be cast into hell. Here ends his pleas- 
ing dream, his delusive rest, his false peace, his vain security. 
His joy now vanishes as a cloud ; pleasures once loved 
delight no more. With St. Paul he can say : 6 1 was alive 
without the law once ; ' I had much life, wisdom, strength, 
and virtue, so I thought ; ' but w r hen the commandment 
came, sin revived, and I died ; ' the commandment which 
was ordained to life, I found to be unto death. 6 For sin, 
taking occasion by the commandment, deceived me, and by 
it slew me ; ' it came upon me unawares, slew all my hopes, 
and plainly showed that in the midst of life I was in death. 
Wherefore the law is holy, and the commandment holy, and 
just, and good ; I no longer lay the blame on this, but on 
the corruption of my own heart. I acknowledge that 
' the law is spiritual ; but I am carnal, sold under sin.' " 

This is, no doubt, a true picture of the condition of 



264 



COMPENDIUM OF METHODISM 



awakened sinners in genera] ; yet many never see them 
selves precisely in this light, nor feel the misery here indi- 
cated. They know they are sinners, and are concerned 
about their souls, but have not that deep sense of sin they 
desire. They are unhappy to think that they feel no more, 
and strive to obtain more pungent convictions. But thej 
cannot excite the emotion they covet, and often, there fore^ 
tremble, lest they shall never obtain the blessing they seek ; 
though they are willing to bear every cross, and perform 
every known duty. 

Persons who have reached this point are in an interesting 
state. David was here when in the horrible pit and miry 
clay. Saul of Tarsus was here, too, when smitten to the 
ground by the power of God, and heard those convincing 
words, " Saul, Saul, why persecutest thou me." 0, how sub- 
dued ! How willing to have salvation on any terms ! He 
objects to nothing ; he is ready to sit at the feet of Anna- 
nias, the poor disciple he was commissioned to arrest. Yes, 
to be led along the way, to be accounted a fool, to have his 
honored name aspersed. What an achievement ! So it was 
with the Philippian jailor. Terrified by the interposition of 
Almighty God in defence of his servants, trembling, he fell 
down before them and said, " Sirs, what must I do to be 
saved ? " indicating his readiness to do any thing, to follow 
their instructions, however crossing and difficult ; willing to 
obey God, at the loss of all things. 

Now, however convictions may differ, they must possess 
this element to be successful. All must be brought, not to 
the same degree of emotion, but to entire submission to the 
will of God — to the terms of salvation, and the consequences 
that may follow. But not willing to be damned, as Hopkin- 
sians assume. This is absurd and impracticable. No 
mortal ever came to this, unless it was some one who had 



THE NEW BIRTH. 



265 



outlived the day of grace, and preferred the companionship 
of devils and damned spirits to that of God and his holy 
angels. There must be no reservation, no partial acquies- 
cence, no unfaithfulness, no compromise. The sinner must 
come fully up to God's terras, though, in doing so, he has to 
forsake father, and mother, and houses, and lands, and 
honor, and wealth, and even life itself. He must lay all at 
the feet of Christ, and confess that his only dependence is on 
him ; that he has nothing to offer but sin, and nothing to ex- 
pect in justice but wrath. He must give up trying to make 
himself any better, trying to atone for the past, either by 
good works, or tears, or bad feelings, or long prayers and 
sighing. The sin he has committed cannot be mitigated ; the 
blessing he needs cannot be purchased. It must be sought 
as a mere favor, that can be bestowed only by infinite conde- 
scension. Here he must stand, not discouraged by darkness 
or doubts ; by littleness of faith or feeling ; but holding fast, 
reading, hearing, praying, bearing the cross, confessing 
his need of Christ, and his desire for religion. This is 
conviction. 

This brings us to the consideration of another element in 
religious experience, not very distinctly understood, viz. : 
Faith. This term is used to indicate different states of 
mind, varying from an unsettled historical belief of the truth 
of divine revelation, to implicit trust in God, that he does 
now, for the sake of Christ, pardon all my sins, accept, and 
save me, and love me ; that I am now a child of God, and 
an heir of heaven. 

According to this definition, our faith begins when we 
begin to believe the Bible and regard its instructions. Some 
very daring sinners believe it without a doubt, others believe 
it with less confidence, while some, who have been unfortu- 
nately educated, or have abused a good education, only be- 



266 



COMPENDIUM OF METHODISM. 



lieve it with slight confidence. Some degree of faith is 
necessary t ) the first honest religious effort. With no more 
faith in the Bible than we have in the Koran, not one of us 
would feel the least obligation to obey its precepts, or expe- 
rience the first twinge of guilt for neglecting them. Of 
course, we should treat them as we now do the various pre- 
cepts of Mahometanism. How little faith will suffice for the 
first movement is a difficult question. In worldly matters 
we often act at considerable sacrifice, where the evil we aim 
to avoid is only possible. For example, we get our property 
insured, when we know it is only possible that it will be 
burned. The evil is so great, we think it better to be secure 
against the possibility of its occurrence, even at great incon- 
venience. Where the evidence that a great calamity will 
befall us amounts to probability, we act with still more 
energy, and make greater sacrifices. For instance, in 
guarding against epidemics, what expensive precautions do 
men use, though there is not one chance in many that the 
malaria will effect them in the least ! Where an evil is cer- 
tain to occur, without specific measures to prevent it, we do 
not hesitate, nor do we think pleasantly of those who have 
the temerity to delay one moment. 

Why may we not act on similar faith in the word of God ? 
The least degree of which any one can boast, does not ex- 
clude the possibility of a judgment to come, of heaven and 
hell. Most wicked men believe the cardinal truths of reve- 
lation ; not without hope, indeed, that they may prove false, 
but with the same confidence that they believe in the exist- 
ence of a God. Others believe without a doubt. They 
believe that salvation is possible ; that if they will repent 
and come to Christ, the Lord will have mercy on them. They 
have no doubt of it. And this ought to stimulate every one 
to address himself to the work with all his strength, and 



THE NEW BIRTH. 



267 



never rest till he has demonstrated what he believes, and 
experienced its full import in his own heart. 

But there is a difficulty. When those whose faith com- 
passes all these things in the cool deliberation of carnal 
security, while they see little of the malignity of sin, and 
feel little of its guilt, come to view themselves in their true 
character, and see the depth of their ingratitude and un- 
worthiness, doubts often rush upon them like an armed man, 
and they tremble with fear that the day of grace is past. 
We scarce ever knew one to be deeply humbled, without 
faltering on this point. And sometimes under false counsel, 
they have gone down into deep despair, not daring to venture 
their souls on the mercy of God, and believe unto salvation. 

But to go back to the penitent we have described, all 
subdued and anxious, we remark, nothing remains for him 
to do now, except to believe. But what is he to believe ? 
This is an important question. Is it that, perhaps, he shall 
obtain mercy if he seeks aright ? He believed this when he 
commenced. We think any doubt here savors more of 
unbelief than of faith, and dishonors God, whoso promise is 
unequivocal. Yet the instructions given to penitents by 
many good, but mistaken, people of the Calvinistic school, 
are calculated to create doubt on this very point. " It may 
be God will have mercy," say they; "he is under no obliga- 
tion ; " whereas, he has pledged himself to save to the 
uttermost all who come to him, weary and heavy laden ; and 
has given strong evidence of his readiness to do so, by 
calling up their attention to the subject, and stimulating 
them to seek him. 

The penitent is to believe, therefore, not only that God is, 
but that he is the rewarder of all who diligently seek him. 
That there can be no failure on his part. And, having 
examined himself thoroughly, and taken counsel of God 



268 COMPENDIUM OF METHODISM. 

and his people, and being in the way of duty according to 
his best understanding, and determined to continue therein, 
he is to believe that God now approves of him, and will 
shine forth upon his heart in attestation of his acceptance. 
That is, he must trust in God to save him; to save him just 
as he is. He renounces his sins, and tries to act the part 
of the Christian, but finds no light. Darkness reigns. All 
hope of saving himself vanishes. His heart seems to grow 
harder and harder, and his case more and more alarming. 
What can he do ? One thing only — trust in Grod, that he 
will save, save now — saves. Here is a nice point. The 
sinner abandons all his old grounds of hope in despair, 
throws away his idols, and cleaves to the mere mercy of 
Grod in Christ Jesus, as his last and only resort, and rests 
all upon it, to "live or die, survive or perish." Laying 
himself down thus, in despair of relief from any other 
source, and resigning all upon the sufficiency of this to 
meet the exigency of his case, scarcely does his mind make 
the surrender, before he feels himself encompassed in the 
everlasting arms, and a warming throb of confiding, assur- 
ing joy, come sweetly over his soul, powerfully convincing 
him that he is born again. Faith is that act by which he 
withdraws all trust in every other object, and ventures on 
Christ. 

Its several stages may be marked by a single illustration. 
The patient at first declines the aid of a physician ; but 
growing worse and worse, and finding his own prescriptions 
ineffectual, consents that one be called ; but will only follow 
his advice so far as he deems it expedient. He is not 
entirely wanting in faith, but has less in the physician than 
in himself. At length a prescription is made at which he 
demurs. He will not follow it. But finding that his situa- 
tion is growing more critical every day, and his own skill is 



THE NEW BIRTH. 



269 



ineffective, and that something must be done or he shall 
soon pay the sad debt of nature, and that others in a similar 
situation have resorted to the remedies proposed, with the 
best results, he yields, and is restored. The act by which 
tie throws himself entirely into the hands of his physician, 
renouncing his own wisdom, and doing in all things accord- 
ing to direction, is the final, the restoriny act of faith 3 
and it is much stronger than that which sent for the phy- 
sician, or adopted his simpler remedies. 

This is the faith to which the sinner must come. He 
may attend to his own prescriptions for a time, if he will, 
but they will make him none the better. He may then 
adopt some of those proposed by the Physician of souls, but 
they will prove no more effective than the others. It is 
only when he entirely surrenders himself to Christ, to do 
and be as he wills, that he reaches the culminating point, 
and finds the boon for which he sighs ; and this is faith. 

The gracious result of such a surrender of one's self is the 
conversion of his soul to God. This implies two things. 1. 
That his sins are all forgiven ; and, 2. That his heart is re- 
newed by the " washing of regeneration." The first changes 
his relation to the law from that of a condemned sinner ex- 
posed to its penalty, to that of a pardoned sinner exempted 
from that penalty. The last changes his heart, conforming 
him to the image of Grod, and producing in him the fruits of 
the Spirit, such as " love, joy, peace, long-suffering, gentle- 
ness, meekness," &c. The first saves him from condemns 
Hon, and unfits him for hell ; the last fills him with all good- 
ness, and fits him for heaven. The one is " a work done for 
him, the other a work wrought in him." One justifies ; the 
other " crucifies the flesh, with the affections and lusts," and 
thus makes him a new creature in Christ Jesus. 

And this is usually accomplished in a moment. Pardon, 



270 



COMPENDIUM OF METHODISM, 



being an act of God by which he absolves the sinner 
from punishment, is instantaneous , by the necessity of its 
aature. Regeneration may be gradual, and probably is so. 
in some cases ; but it is often effected as quick as Christ 
could say, " I will, be thou clean." This is according to 
the indications of both Scripture and experience. Many 
have passed from extreme fear and anguish, to the brightest 
hopes, and the most thrilling raptures, in a moment. Shouts 
of victory have taken the place of groans and lamentations, 
as quick as thought; and smiles of joy have been seen 
springing from the face of melancholy, amid a profusion of 
tears. And it was no deception. The subjects feared, 
perhaps, that it was too good to be lasting, and scarcely 
dared to sleep, lest they should lose it ; but found it 
more than the meteor's glare — an abiding sun ; and their 
subsequent lives attested that the work was divine. 

Sometimes, however, the evidence of this change is less 
sudden, and less satisfactory. Perhaps the convictions were 
less painful. But in every case of real conversion, it will be 
manifested by increased interest in prayer, in reading the 
Scriptures and other good books, unusual affection for 
Christians, and love for the means of grace, accompanied 
with great power over old habits and passions., and pleasure 
in the discharge of duty. Thus, in the first impulses of per- 
suasion that he is born again, the Christian will have the 
" witness of the Spirit ; " and in ths fruits which follow, the 
witness of his own spirit, agreeably to Rom. viii. 16: " The 
Spirit itself beareth witness with our spirit, that we are the 
children of God." By the former we mean " an inward 
impression on the soul, whereby the Spirit of God directly 
witnesses to my spirit, that I am a child of God ; that Jesus 
Christ hath loved me, and given himself for me ; and that 
all my sins are blotted out, and I, even I, am reconciled to 



THE NEW BIRTH. 



271 



God/' This, in the nature of things, must be antecedent 
to the testimony of our own spirit. Pardon is an act of the 
divine mind, and is a secret, until God is pleased to reveal 
it. Moreover, " we love him because he first loved us/* 
and we never love his word or people till we are conscious 
that we love him ; and, of course, never bring forth the 
fruits of conversion till we know that we are converted. 

This knowledge is communicated by the Spirit, not 
audibly, nor by apparitions, but by the removal of guilt and 
fear, which it has impressed upon the mind, and by pro- 
ducing therein a joyous persuasion that God loves me, and 
has forgiven all my sins ; a persuasion, generally, that 
leaves no more doubt of acceptance with God, than there 
was of guilt and condemnation before. As there was no 
doubt then, so neither is there any doubt of pardon and 
acceptance now. 

Thus we see the progress of grace in the human heart, 
from the fall to the full accomplishment of the new birth. 
Reader, have you been born again ? 0, remember that in 
this respect your righteousness must exceed the " righteous- 
ness of the Scribes and Pharisees, or you can never see the 

kingdom of God ! " 

18 



CHAPTER \I. 



CHRISTIAN PERFECTION. 

There is no doctrinal peculiarity by which Methodists 
have been more distinguished than that of Christian perfec- 
tion. Nor is there one for which they have been more gener- 
ally condemned. This may be attributed to various causes. 
One is, no doubt, that the doctrine has been misunderstood. 
It has generally been taken to mean more than was intended, 
owing, perhaps, to the term itself, which we are accustomed 
to apply to the Deity, and which, least of all, designates the 
character displayed by the mass of professing Christians. 
To this we may add the novelty of the doctrine. Not that 
it originated with us. God commanded Abraham and Moses 
to be perfect ; and he commands us, by his Son, " Be ye per- 
fect, even as your Father which is in heaven is perfect." 
But as an article of faith and experience, Methodists have 
given it a prominence others do not. For, though many pray 
for it, few believe in its attainability, and most contend ear- 
nestly for imperfection until death. They bound Christian 
duties and privileges by the seventh chapter of Romans, 
while we insist on those portrayed in the eighth. 

The abuse which the doctrine has experienced from its 
reputed friends, has probably contributed its full share to ita 
unpopularity. Some, in their zeal, have overdrawn it, so as 
to make it utterly impracticable ; others have taken the op- 
272 



CHRISTIAN PERFECTION. 



273 



posite extreme, and made it less than we claim for justifica- 
tion — indeed, rather a license to sin than deliverance from 
it. This is particularly the case with a class of Antinomian 
Perfectionists, which appeared in another denomination a few 
years since. Some have given it such a peculiarly sour and 
unsociable cast as to make it offensive to most Christians ; 
while others have associated it with so many extravagances 
of expression and deportment, so many religious antics and 
visionary notions, that prudent men have been afraid to 
approach it. 

But all these excrescences do not alter the nature of the 
thing itself, though they may conceal its loveliness. The 
doctrine is still true, and has claims to consideration. Our 
limits will only admit of some explanation of our views, and 
a bare reference to the grounds upon which they rest. We 
say, then, 

1. That by Christian perfection we do not mean the per- 
fection of angels. Those glorious beings, which left not 
their " first estate," occupy a higher rank in the scale of 
being, are exempt from ignorance and enticement to evil, 
and endowed with such attachments to duty and holiness as 
hardly to admit of the least defection. 

2. Nor do we mean the perfection which was enjoyed by 
our first parents previous to their fall. They were probably 
as pure as the angels, though less in capacity. They were 
liable to sin, but still possessed no inward tendency to it. 
Nor were they surrounded, as most men now are, with excit- 
ants to sin, or with worldly cares, which engross most of our 
time. 

3. Much less do we mean perfection in knowledge. We 
are ignorant, at best. How little do we know of God, of his 
word or works, of ourselves, even, or of the plainest matters 
of daily occurrence ! Every advance step we take in this 



274 



COMPENDIUM OF METHODISM. 



direction but reveals our deficiencies; and the more we 
learn, the less confident we become that we really know any 
thing. How little we know of our brethren and neighbors, 
— of the claims of justice or mercy, — of our rights, duties, 
and privileges, — of our duties to others, or of their obliga- 
tions to us. Hence, therefore, 

4. It does not exclude error in practice. Every honest 
man will act in the light of his intelligence. If that light be 
darkness, he will err, of course. The fond mother, acting 
with all tenderness and care, by mistake administers a poison 
to her child, and destroys it. Attempting a kindness to a 
brother, through ignorance of some circumstances, we do 
him great injustice. And in thousands of other cases, we 
may commit wrong acts when the intention is pure, merely 
for want of knowledge. And for this there is no remedy. 
This arises from intellectual imperfection, and should teach 
us modesty ; but we may be perfect in a moral point of 
view, nevertheless ; that is, our purposes may be entirely 
religious and benevolent, and we may maintain a conscience 
void of offence toward God and toward man. 

This distinction between errors of judgment and of inten- 
tion is not always considered in judging of Christians, espe- 
cially in judging of those who claim to be perfect in love. 
Hence, the doctrine and its friends are sometimes reproached, 
when they are entitled to full credit. Mr. Wesley saw this, 
and remarked, " Those who are now really perfect in love, 
may be still an occasion of temptation to you ; for they are 
still encompassed with infirmities. They may be dull of ap- 
prehension ; they may have a natural heedlessness, or a 
treacherous memory ; they may have too lively an imagina- 
tion ; and any of these may cause little improprieties, either 
in speech or behaviour, which, though not sinful in them- 
selves, may try all the grace you have ; especially if you 



CHRISTIAN PERFECTION. 



275 



impute to perverseness of will (as it is very natural to do) 
wlut is really owing to defect of memory or weakness of 
understanding ; if those appear to you to be voluntary mis- 
takes which are really involuntary. So proper was the an- 
swer which a saint of God (now in Abraham's bosom) gave 
me, some years ago, when I said, ' Jenny, surely now your 
" distress and you can neither of you be a trial to the other, 
as God hath saved you both from sin,,' ' 0, sir,' said she, 
6 if we are saved from sin, we still have infirmities enough 
to try all the grace God has given us.' " 

5. Nor does it imply a uniform brilliancy of mind and 
engagedness of heart in the worship of God. The most 
brilliant and devotional have bodies like other men, and may 
find them weary and dull just at the time they would be 
zealous and animated in their religious duties. The perfect 
man will lament this ; but he cannot avoid it. It is rather a 
physical than a moral evil ; and if it is known to operate 
similarly in other cases, where the business is of a different 
nature, it is no argument against a perfect state of heart 
before God, though it must be a source of temptation both 
to the subject of it and his observing brethren. Our animal 
spirits sometimes flag, and become bad eonductors of grace, 
making the good man appear sluggish and wanting in inter- 
est. At other times they flow in excess, and display full as 
much grace and religious zeal as he enjoys. A well informed 
judgment and a settled purpose, are equally necessary in 
both cases ; in the first, to keep him from becoming despond- 
ent and inactive ; and in the second, to restrain him from 
extravagance. 

6. Nor yet does Christian Perfection imply such a degree 
of faith and knowledge as to exclude an increase of either, 
or any other Christian virtue. It rather relates to purity, 
than to the extent of our powers, and indicates exemption 



276 



COMPENDIUM OF METHODISM. 



from sin, more than maturity in the graces of the Spirit. 
One may, therefore, he perfect in our sense of the term,— 
that is, entirely sanctified, and possess nothing in his heart 
but good, — and still be limited in knowledge and in general 
faith. But it is undeniable, that, where there is purity^ 
there is usually a respectable development of the Christian 
graces. 

We would also remark, that the Perfection we teach 
relates rather to the essential elements of piety than to theii 
results — to faith and love rather than to joy and peace, 
though the latter ordinarily accompany it. One may pos- 
sess perfect faith, and love God and his neighbor perfectly, 
whose joy and peace, owing to physical causes, will, at 
times, be quite inconsiderable and unsatisfactory. The 
fond mother, who loves her child perfectly, does not always 
enjoy it in the same degree. When we speak of the perfect 
Christian, therefore, we do not mean one who is in perpet- 
ual raptures, since perfection does not imply this, though 
raptures are its frequent accompaniment. We think our 
views on this point have been misapprehended by some of 
our best friends, who, in seeking the blessing under consid- 
eration, have looked more to be happy than to be holy. 

To be perfect, is, 

1. To love God supremely — that is, more than we love any 
other being or thing ; to love him with " all the heart, and 
with all the soul, and with all the strength, and w r ith all the 
mind." But the anxious reader will ask, " What is love ? " 
We answer : " It is a sovereign preference given to one 
above others ; a concentration of the thoughts and desires in 
a single object, which we prefer to others." Should he ask, 
" What is it to love God, whom we have not seen ? " we 
reply ; " It is to approve, admire, prize, affectionately con« 
template, cleave to, and be satisfied with him, in the charao- 



CHRISTIAN PERFECTION. 



277 



ter he ascribes to himself; pleased to acknowledge him as 
our Creator, Redeemer, Governor, and Judge, and happy in 
the hope of seeing him as he is, and being like him, and 
with him for ever. The sinner contemplates his character 
with the conviction that it is right and good, but not with 
affection. It does not please him ; much less is he gratified 
with the idea of seeing God or being judged by him. But 
the Christian loves him, rejoices that he is just such a God 
as he is, and is delighted in being permitted to regard him 
as his friend, and in obediently resting his soul in his ever- 
lasting embrace. 

To love God, therefore, with all the heart, is to love him 
to the extent of our capacity, " with all the strength ; " to 
prize him above every thing else, and cleave to him in our 
affections, and in filial endeavors to obey and please him, at 
the sacrifice, if necessary, of every other good. It is, in a 
word, to make him our God; and every other love, and 
interest, and pursuit, subordinate to him. So that we love 
nothing, desire nothing, and seek nothing, knowingly, but 
what is pleasing to him ; and commune with him in medita- 
tion, prayer, and all the means of grace, with a confidence 
and fervor of affection equal to our present susceptibility. 

Those who suppose that it excludes the love of relatives, 
and friends, or a proper regard for worldly interests and 
pursuits, are deceived. The divine claims upon us are con- 
sistent with each other. We have bodies, and dependents, 
to be cared for ; we hold relations which involve duties that 
would be a burden and a tax in the absence of peculiar 
affection. This doctrine recognizes these facts, tempers and 
purifies this care, and these affections, investing them with a 
religious character, and thus making them more interesting 
and profitable ; but always subjecting them to supreme love 
to God. 



278 



COMPENDIUM OF METHODISM. 



2. It implies, therefore, some degree of intelligence, by 
which the character of God and the instructions of his ^ord 
are apprehended; and that faith, by which they are pro- 
nounced just and true, — adopted, relied on, and brought 
home to the soul as divine realities, — * realized and enjoyed 
above all other views and possessions. Love is not blind in 
this case, however it may be in others. It lavishes not its 
fondness upon indifferent objects, upon an " unknown God." 
[t, at least, has some glimpses of the divine character by 
faith, w 7 hich invests it, in the view of the renewed heart, 
with infinite loveliness. Turning from God to his works in 
the heavens above, and in the earth beneath and around, its 
view becomes enlarged. Especially when it considers the 
plan of salvation, and contemplates the wisdom and good- 
ness of God therein displayed, does it burn and throb with 
peculiar ardor. But whatever its attainments in these 
respects, they can never reach a point, either here or here- 
after, beyond which there will not be much to learn, and, of 
course, ample room for love to warm and strengthen. 

3. Christian Perfection implies, also, the loving our 
" neighbor as ourselves" which is the second great com- 
mandment. That is, regarding and treating all men with 
equity, charity, benevolence, and affection ; otherwise, doing 
to them as we would that they should do unto us in a reverse 
of circumstances. By this rule we are required to forgive 
their sins against us, bear with their weaknesses and errors, 
rejoice in their prosperity, lament their adversity, and in all 
possible ways contribute to their improvement and happiness., 
to the extent of our knowledge and ability, and in conso* 
nance with our obligations to God and ourselves. It there- 
fore excludes envy, for this regrets another's talents, excel- 
lence, success, or popularity, and involves more or less ma- 
lignity and evil desire, if not a positive effort to eclipse and 



CHRISTIAN PERFECTION. 



279 



'injurs. Covetousness, for this inordinately desires the pos 
sessions of others, and retains its own with a tenacity incon- 
sistent with our duty to the destitute and the cause of 
Christ. Jealousy, for this is a peculiar uneasiness, arising 
from the fear that another will obtain some good which we 
desire for ourselves. Emulation, for this would hinder the 
progress of others, to secure us the profit or honor of ex- 
ceeding them. Wrath, for this is an evil and turbulent 
passion, which leads to broils and contentions. It also ex- 
cludes every other passion which tends to wrong action, and 
implies all those kind and heavenly tempers which sweeten 
and perfect the happiness of fraternal intercourse. Conse- 
quently, it excludes all misrepresentation of another's views, 
plans, or feelings ; all tale-bearing, tattling, and slanderous 
insinuations ; every kind and degree of reference to others, 
which shall detract from their respectability, influence, or 
pleasure ; indeed, all expressions, actions, and surmises, that 
we would dislike to have arrayed against ourselves. 

But this is " faint praise" Silence is sometimes the 
worst kind of injustice. Negative goodness is often positive 
evil. We are to regard our neighbors with affection and 
charity. To speak well of them when defamed, or, at ail 
events, to give them the benefit of what we know in their 
favor. Tc hear one injured in his absence, and make no 
apology for him, is to be accessory to the slander. We wink 
at the outrage, unless we suggest that there may be a mis- 
take in what has been said, or that it is only a part of the 
truth, and ought not to be circulated. Perfect love thinketh 
no evil, and is loath to believe evil of others. It will defend 
them just so far as the truth will admit, and hope for them 
when it can say no more. But this is not the extent of its 
solicitude. It will strive to improve them, to increase their 
influence for good, their happiness, and usefulness, and will 



280 



COMPENDIUM OF METHODISM. 



rejoice in their promotion. This is a great attainment, but 
still, by the grace of God, it is practicable. Selfishness is 
among the last of Satan's strongholds to yield. When we 
get so far purged from it as to love God and his cause 
supremely, and to be willing to occupy any place in his 
vineyard, even the least conspicuous and important, if God 
please, and see others rising above us in talents and influ- 
ence, and rejoice in, and contribute to it, with all our hearts, 
we may be assured grace has done a great work for us. 

4. Meekness is another prominent trait and evidence of 
Christian Perfection. By this, we mean mildness, " patience 
in tribulation ; suffering severe provocation without feeling 
anger, or revenge ; entire self-control. " So that, " being 
reviled, we bless ; being persecuted, we suffer it ; being de- 
famed, we entreat; and are made the filth of the earth, and 
the off-scouring of all things," without the least disposition 
to retaliate. 

It embraces patience, too, under afflictions, disappoint- 
ments, and grievances ; excluding all murmuring, fretfulness, 
and complaint. Not that we would have no choice, if the 
matter were left to us ; for we should, of course, prefer ease 
to pain, prosperity to adversity, friendship to hatred, &c, 
other circumstances being equal. Those who represent the 
perfect Christian as without choice, do the cause injustice. 
Piety does not destroy his natural appetites ; I mean those 
which are not sinful in themselves. Bitter is still bitter, and 
sweet is sweet ; and if he were left to choose, he would take 
the latter now as ever. But if God chooses the bitter for 
him he prefers it, as best, and enjoys it, often, as though it 
were sweet, and possibly even better. So he prefers health 
to sickness, prosperity to adversity ; but if the latter fall to 
his lot, he is reconciled, knowing that they are wisely ap 
pointed, and shall be graciously overruled for his good. 



CHRISTIAN PERFECTION. 



231 



5. We add, it implies purity of motives. But by this we 
certainly do not mean motives which have no reference to 
ourselves. The idea of " disinterested benevolence " we re- 
gard as a mere fiction of imagination. It is utterly imprac- 
ticable, and if it were not, it would be fatal. God has en- 
dowed every man with a degree of self-love which is essen^ 
tial to his being, and to which all the motives of the gospel 
appeal. It is difficult to act without some reference to it. 
To study our interest only, or chiefly, is selfishness ; to seek 
the good of others to the neglect of ourselves, is reckless- 
ness. There is a happy medium lying between these two 
extremes, where the claims of all are properly balanced and 
respected. Here the perfect man plants himself, and acts 
at once so as to please and glorify his Maker and Saviour, 
to benefit his fellow men, and promote his own spiritual and 
eternal interests. He makes every thing earthly bow to 
these objects, and lays himself out in such efforts as may 
seem right and expedient. 

6. It also implies rigid obedience to all the divine com- 
mands, so far as they are known. " He that committeth 
sin [knowingly] is of the devil ; " and " Whosoever is 
born of God doth not commit sin." The perfect Christian 
strives to do every duty, however crossing. The language 
of his heart is, " Speak, Lord, for thy servant heareth." 
And when duty appears, he goes straight forward in it, 
whatever the difficulties or the cost. If he is in doubt, he 
seeks all the light the circumstances will permit, and then 
follows it ; endeavoring, if he errs at all, to err in favor of 
Christ and his cause, and against the claims of the flesh, 
So that he can say, when he retires at night, and that from 
an enlightened conscience, and a critical review of his con 
duct, " I have lived in all good conscience before God this 
day ; " and lay him down in the full and joyous assurance 



282 



COMPENDIUM OF METHODISM. 



that " to die is gain." And this obedience is not the 
drudgery of an unwilling heart, extorted by a solemn con- 
viction of duty, and of the painful consequences of neglect- 
ing it. 0, no ! it is the outgushing of a mind strongly 
disposed to it, not by resolution merely, but by a free and 
cheerful impulse. " This is the love of God, that we 
keep his commandments ; and his commandments are not 
grievous." 

7. Finally, it is a state of conscious union with Grod, and 
of delightful correspondence with him. Free from guilt, 
for all his sins are pardoned, and he has the " witness of the 
Spirit with his spirit, that he is a child of God ; " free from 
the power of sin, for sin no longer has dominion over him ; 
free from the love of sin, being cleansed from the filthiness 
of the flesh and spirit" he is free from all inward impulses 
thereto, though not free from the temptations of the devil. 
He walks in the light, rejoicing evermore, praying without 
ceasing, having his heart, thoughts, and conversation, as it 
were, in heaven, and feeling the glorious presence of an all- 
surrounding Deity. And this, not for a day, or during the 
calm of congenial circumstances, or the occasional visitations 
of revival influence, but for days and weeks, and years, 
even, of diversified life, embracing the most embarrassing 
duties, and the most painful sufferings. 

But this is not a different religion from that which every 
one experiences in being truly converted, or born again. 
That is, not different in its nature. It is rather the same 
work carried on to perfection. If that sanctifies partially, 
this completes the work ; if that extracts many roots of 
bitterness, this extracts the whole ; if that is a great 
achievement, this is the greatest of all. The resemblance 
between the two is so striking, many have regarded them ag 
one and the same work. This was the doctrine of Count 



CHRISTIAN PERFECTION. 



283 



Ziiizendorf 's followers, and it is no doubt believed by some 
now with considerable confidence. Mr. Wesley so far con- 
ceded it, as to admit that one might be entirely sanctified in 
the moment of conversion, but denied that this was the 
order of divine grace, or that it often occurs. His sermon^ 
entitled " Sin in Believers," was designed to demonstrate 
his views. Our church has followed him in this particular, 
and holds entire sanctification, or Christian perfection, as a 
distinct work, usually effected sometime subsequent to con- 
version. Yet we do allow, that, where the penitent is 
properly impressed with a sense, not only of his guilt, but 
of the corruption of his nature, and embraces the atonement 
by faith as an all-sufficient remedy for both, he may be 
entirely sanctified at the same instant he is pardoned. 

This view, we believe, is in strict accordance with the 
sentiments of the universal church throughout the world, 
and in all ages, except the few cases above named. How- 
ever, there need be no strife on this subject. If we are 
saved from all our sins now, if we feel no emotions, and 
perform no actions, contradictory of this, and have the 
joyous attestation of the Spirit to our hearts, it is a matter 
of little consequence whether we experienced it at the time 
of our conversion or subsequently. If we are not thus 
saved, it is time we were crying to God for help, and seek- 
ing him with all our hearts. Facts must take precedence of 
theories. It is of no more advantage to us that we were 
sanctified in our conversion, than that we were not until a 
year or two after, or never were, if we are destitute of the 
blessing now ; nor is it any good reason why we should not 
seek it now. Nor does the doctrine of sanctification as a 
second and distinct work, afford any encouragement to 
ansanctified professors to regard themselves justified Christ 



284 



COMPENDIUM OF METHODISM. 



ians, while they are living in any known sin, either of omis- 
sion or commission ; since no one is justified in remaining in 
an unholy condition a single minute after he discovers the 
fact that such is his condition, without striving to escape 
from it. To retain sinful tempers, and indulge in practices 
we know to be wrong, and still flatter ourselves that we are 
justified, is a delusion. We are not justified, but con- 
demned. Yet we may be justified, and feel certain lusts 
and evil desires, or thoughts, if we strive against them, and 
come to Christ to have them cast out. There is, therefore, 
no justification, and, of course, no security, but in the posi- 
tive enjoyment of the blessing under consideration, or in 
earnestly seeking it. One who knows he is not sanctified, 
who feels wicked tempers, indulges in loose and unchari- 
table conversation, and does not strive against sin, and 
sincerely seek to be purged from all the corruptions of 
" flesh and spirit," gives good evidence that he is not a 
Christian, that he is under condemnation, and cannot enter 
heaven without repentance ; though he may be a minister, 
a leader, or steward, and be prompt in the outward observ- 
ance of all the ordinances of the gospel. Who, then, is 
prepared to die and meet the Judge ? Reader, let us 
examine the grounds of our hope, and see if, after all, we 
are not building on the sand. 

The great objection to our views on this subject comes 
from another quarter. Other denominations generally 
assume that complete deliverance can be expected only at 
the moment of our demise, and that then it will be accom- 
plished in all believers. This is the main point of difference. 
All agree that the Bible requires us to be holy, that we 
should constantly aim to become so, that we can become 
f 'ery much better than we are at present, that no line can 



CHRISTIAN PERFECTION. 



285 



be drawn this side of entire holiness, beyond which it is not 
possible to go, and that we must be holy, or never enter 
heaven. But here we part. 

The possibility of attaining this blessing is argued from 
various considerations, a few of which only will be noticed. 
1. It is the will of God that we should be holy. God can- 
not look with pleasure upon sin in any degree, or in any 
place. 2. He has, therefore, enjoined holiness upon hisi 
creatures. "Be ye, therefore, perfect, even as your Father 
in heaven is perfect." 3. He has provided for this in 
the atonement " For what the law could not do in that it 
was weak through the flesh, God, sending his own Son, in 
the likeness of sinful flesh, and for sin, condemned sin in the 
flesh ; that the righteousness of the law might be fulfilled in 
us, who walk not after the flesh, but after the Spirit." The 
object of Christ's mission was to save his people from their 
sins, to " destroy the works of the devil," " that we, being 
dead to sins, might live unto righteousness." There are, 
therefore, " given unto us exceeding great and precious 
promises, that by these ye might be partakers of the divine 
nature, having escaped the corruption that is in the world 
through lust." 4. The Spirit, and its associate gifts, were 
bestowed upon the church for this very object. " He gave 
some, apostles; and some, prophets; and some, evangelists; 
and some, pastors and teachers ; for the perfecting of the 
saints, for the work of the ministry, for the edifying of the 
body of Christ ; till we all come in the unity of the faith, 
and of the knowledge of the Son of God, unto a perfect 
man, unto the measure of the stature of the fulness of 
Christ ; that we henceforth be no more children, tossed to 
and fro, and carried about with every wind of doctrine, by 
the sleight of men, and cunning craftiness, whereby they lie 
m wait to deceive." Again: " For this cause I bow my 



286 



COMPENDIUM OF METHODISM. 



knees unto the Father of our Lord Jesus Christ, that he 
would grant you, according to the riches of his glory, to be 
strengthened with might by his Spirit in the inner man : 
that Christ may dwell in your hearts by faith ; that ye, being 
rooted and grounded in love, may be able to comprehend 
with all saints, what is the breadth, and length, and depth 5 
and height ; and to know the love of Christ, which passeth 
knowledge, that ye might be filled with all the fulness of 

aod." 

5. The prayers dictated by Christ aim at the same result. 
" Thy will be done in earth as it is in heaven." " Neither 
pray I for these alone, but for them also which shall believe 
on me through thy word ; that they all may be one in us. 
And the glory which thou gavest me I have given them ; that 
they may be one, even as w r e are one ; I in them, and thou 
in me ; that they may be made perfect in one ; and that the 
world may know that thou hast sent me, and hast loved them 
as thou hast loved me." If the will of God should be done, 
if Christ should dwell in believers as the Father dwells in 
him, agreeably to this prayer, would they not be perfect in 
love ? 

6. The attainability of this blessing is evident, also, from 
the prayers of inspired men. " Epaphras, who is one of 
you, a servant of Christ, saluteth you, always laboring fer- 
vently for you in prayers, that ye may stand perfect in all 
the will of Q-od" " Now the God of peace, that great 
Shepherd of the sheep, through the blood of the everlasting 
covenant, make you perfect in every good work, to do his 
will, working in you that which is well pleasing in his sight, 
through Jesus Christ." 

7. Some of old did attain the blessing. St. Paul says 
of himself: "I am crucified with Christ; nevertheless, I 
live ; yet not Z, but Christ liveth in me; and the life which 



CHRISTIAN PERFECTION. 



287 



I now live in the flesh, I live by faith on the Son of God." 
" Ye are our witnesses, and God also, how holily, and 
justly, and unblarnably, we behaved ourselves among you 
that believe." St. John, the loving disciple, was evidently 
an example of Christian perfection. Speaking from experi- 
ence, no doubt, he declared : " Herein is our love made 
perfect, that we may have boldness in the day of judgment ; 
because as he is, so are we in this world." " There is no 
fear in love; but perfect love casteth out fear." 

If this doctrine has created some prejudices against us, 
if it has occasioned some of our members at times to be 
extravagant in word or deed, and thus brought upon us 
undeserved trials and reproach, it has, on the whole, been 
an infinite blessing. The church has enjoyed more religion 
than she would have done under different views, though, in 
common with others, she has fallen far below her own 
standard. There has never been a time when we have 
been without witnesses to this glorious truth ; and these wit- 
nesses, where they are consistent and reputable, are the 
moral strength of the church. They have sustained our 
prayer, class, and other meetings ; have spoken when others 
were silent, believed when they doubted, and have held on 
when their brethren were discouraged and gave up in 
despair. Long may such characters grace our assemblies, 
and exemplify the truth as it is in Jesus. 
19 



CHAPTER VII. 



PERSEVERANCE OF THE SAINTS, 

Error, like some fruit, grows in clusters. Ignorance is 
contented to stand alone, with her back to the truth ; but 
error is more active, and stumbles on in the direction she 
looks. Thus Calvin, having embraced the doctrine of par- 
ticular election, found it necessary, to be consistent, to 
assume that of the infallible perseverance of the saints ; 
that is, that those whom God has elected, called, and 
renewed, cannot so far fall from grace as to perish everlast- 
ingly. This is regarded by Calvinists as a very precious 
doctrine, and held with the greatest tenacity. 

But Methodists have ever viewed it as a deduction from 
false premises, without Scripture authority, and, therefore, 
not to be countenanced. We do not deny that every 
converted soul may and ought to persevere to the end, 
but rather that every one does so. In our opinion, the 
argument is against it ; for, 

1. Thus saith the Lord, " When the righteous turneth 
away from his righteousness, and committeth iniquity, in his 
trespass that he hath trespassed, and in bis sin that he hath 
sinned, in them shall he die." He immediately adds, to 
show that the death named is eternal, and not temporal : 
" When the righteous man turneth away from his righteous- 
ness, and committeth iniquity, and dieih in them, [tempo- 
288 



PERSEVERANCE OF THE SAINTS. 



289 



rally,] for his iniquity that he hath done, he shall die," [eter- 
nally.] The whole scope of the chapter seems to aim at the 
game point, viz., to prove that " the soul that sinneth, it shall 
die," and this does not mean the body, certainly, for that will 
die whether we sin or not. 

" When I shall say to the righteous that he shall surely 
live; if he trust in his own righteousness and commit 
iniquity, all his righteousness shall not be remembered ; but 
for the iniquity that he hath committed, shall he die." — 
Ezek. xxxiii. 13. What could be more explicit ? And how 
strange does such language sound in connection with that 
which avers, that one who has been made truly righteous, 
can no more die in his sins than God's word can fail. 

2. The testimony of Christ is to the same effect. " He 
that endureth to the end shall be saved." " Verily, verily, 
I say unto you, if a man keep my saying, he shall never see 
death." — John viii. 51. "I am the true vine, and my 
Father is the husbandman. Every branch in me that bear- 
eth not fruit, he taketh it away." " If a man abide not in 
me, he is cast forth as a branch and is withered ; and men 
gather them and cast them into the fire, and they are 
burned." — John xv. 1, 6. Do these announcements indi- 
cate nothing ? Does Christ mean to be understood, after 
all, that his disciples can never prove fruitless or neglect his 
sayings, so as to be taken away, and cast into the fire ? 

3. The apostles testify to the same thing. St. Paul had 
no doubt of Timothy's piety, and yet he exhorted him: 
M War a good warfare, holding faith and a good conscience, 
which some having put away concerning faith have made 
shipwreck : of whom is Hymeneus and Alexander, whom I 
have delivered unto Satan, that they may learn not to blas- 
pheme." — 1 Tim. i. 18, 19. Of Alexander he after- 
wards says, " he did me much evil. The Lord shall reward 



290 



COMPENDIUM OF METHODISM. 



him according to his works" — 2 Tim. iv. 14. He exhorts 
the Romans, " Be not high-minded, but fear ; if God spared 
not the natural branches, take heed lest he spare not thee. 
Behold the goodness and severity of God ! On them which 
fell, severity ; but toward thee, goodness, if thou continue in 
his goodness; otherwise thou shalt be cut offP — Chapter 
x. 20, 22. 

Another apostle says : " If, after they have escaped the 
pollutions of the world, through the knowledge of the Lord 
and Saviour Jesus Christ, they are again entangled therein 
and overcome, [a contingency which all admit to be possible,] 
the latter end is worse with them than the beginning. For 
it had been better for them not to have known the way of 
righteousness, than, after they have known it, to turn from 
the holy commandment delivered unto them." — 2 Peter, 
ii. 20, 21. 

In the epistle to the Hebrews we read, " It is impossible 
for those who were once enlightened, and have tasted of the 
heavenly gift, and were made partakers of the Holy Ghost, 
if they fall away, to renew them again to repentance, seeing 
they crucify to themselves the Son of God afresh, and put 
him to an open shame." — vi. 4, 6. And, " the just shall 
live by faith ; but if any man draw back, my soul shall have 
no pleasure in him." — x. 38. 

We make no comments upon these Scriptures, because 
they need none. They speak for themselves ; and any 
man, not blinded by a creed he is anxious to support, need 
not err therein. Nor can the most acute reasoner so explain 
them as to destroy their testimony against the dogma of in- 
fallible u perseverance ." And yet they are but a small part 
of the passages of similar import that might be adduced. 

In perfect agreement with these announcements, is the ar- 
gument to be derived from free agency. If men are free 



PERSEVERANCE OF THE SAINTS. 



291 



agents at all, they are not less so. as Christians, than they 
were before their conversion. As the grace of God did not 
and would not compel them to repent and believe the gospel, 
as sinners, so it will not compel them to be faithful as Christ- 
ians, much less infallibly " renew them again to repent- 
ance," in case they should " draw back." This is entirely 
contrary to the divine economy, both in relation to free grace 
and free will, and equally so to the declaration of God, that 
he will " have no pleasure " in those that " draw back." 
If a Christian be a free agent, surrounded as he is by temp- 
tations and worldly allurements, and perhaps not entirely 
cleansed from the corruptions of flesh and spirit, he is liable 
to fall into sin. This is admitted on all sides. He is liable 
also to continue in it, despite the remonstrances of conscience 
and of God, and to die in his sins, agreeably to the testimony 
of the Lord by Ezekiel. Hence he is liable to lose his soul 
for ever. 

We might argue the possibility of final apostasy from fre- 
quent examples, were it not for the courage of our opponents 
in meeting all such cases. If we refer to one who gave un- 
equivocal evidence of piety, but is now deeply sunk in vice 
and corruption, they reply, either that he never was con- 
verted, or that he will be " brought in." If such an one 
dies without being restored, they avow he never was a Christ- 
ian, and read us a lecture on the danger of being deceived. 
If the thought of dying wakes him up, and he seems to re- 
pent and be restored, they construe it into a lively proof of 
the truth of their doctrine, and lecture us on the faithful- 
ness of God. So that, like a heathen priest consulting his 
oracle, they make these circumstances to testify just as they 
please, and always to favor their own fancies, however strong 
the probabilities against them. 

Nevertheless, we cannot altogether lose the benefit of thig 



292 



COMPENDIUM OF METHODISM. 



class of evidence. Their mere statement weighs nothing. 
In all these assumptions, as, for instance, that a backslider 
dying impenitent, never was, therefore, a Christian, they beg 
the question, and merely assert what they ought to prove. 
What is the evidence that he was not a Christian ? Simply 
that he was not revived and renewed again before his death. 
We might just as reasonably say the man never lived, be- 
cause he died. But this will not do. For one to die impeni- 
tent no more proves that he never was converted, than that 
he never was born. To test this point we must look at the 
evidences of conversion, and see whether he possessed them 
in sufficient clearness, — how long they continued, &c, — 
was he truly awakened and humbled, — did he take up his 
cross and come out from the world, and follow Christ, — did 
he faithfully abstain from every known sin, and perform 
every known duty, — did he claim to experience a change 
of mind from sorrow to joy, from enmity to love, love to 
God, and his people, his word and worship, — did this change 
appear in his life, spirit, conversation, associations, business, 
and other deportment, — did he lead a life of prayer and de- 
votion, so that the more experienced Christians thought him, 
indeed, a " bright and shining light," and rejoiced to take 
him to their fellowship ? If so, with what face can any one 
claim he was not a converted man ? The Master says, " By 
their fruits ye shall know them." Not by the doubtful indi- 
cations of the last flicker of life, but by their spirit and con- 
duct in their more deliberate moments. 

Now, many have been known to give just this evidence — 
all that any one could reasonably ask for himself or his 
brethren — and after a term of years, by a change of circum- 
stances, they have been led astray, one step after another, 
until they not only lost the spirit, but the form, of religion, 
and became its deadly onemies, and died relentless. They 



PERSEVERANCE OF THE SAINTS. 



293 



bore the first fruits of piety in public and private — they 
enjoyed the assurance in themselves, that they were born 
again, and clearly evidenced the same to others ; and even 
after their decline, looking back upon their experience, they 
believed and confessed that they were converted. Is this 
all to pass for nothing ? Why so ? The only objection to 
its genuineness is, they fell away from God, as did our first 
parents, and died without repentance. But this cannot be 
allowed. Such kind of reasoning is a burlesque. We must 
pay some deference to the evidence of experience and 
observation, or reasoning is out of the question. These men 
gave as good evidence of being Christians, as they did of 
being sinners, before or afterwards. 

But what is still more unreasonable in these asserters of 
perseverance, they apply the same assumptions to Scripture 
characters, irrespective of consequences. For example, it 
is said Judas was never a Christian, though called to the 
apostleship, and sent forth as a " sheep among wolves," and 
entrusted with high responsibility in regard to the great in- 
terests of religion, because, in an hour of temptation, he 
betrayed his master, and died, so far as we know, without 
pardon. But Peter, though he lied outright, cursed and 
swore, publicly denying his master, was a Christian, even in 
the midst of his crimes, because he afterwards repented. 
Other cases are disposed of in the same way. 

But this seems to be charging a little too much to the Son 
of God ; and it denies the only infallible test of character 
which he has given us, viz., its fruits. To believe that 
Christ called a devil to the apostleship, and flattered him 
with so many endearing titles, and other intimations of his 
entire confidence, as he did, exeeeds our credulity. If he 
was a hypocrite, the Saviour knew it at the time he called 
him. But he treated him as a real friend, promoted and 



294 



COMPENDIUM OF METHODISM. 



caressed Lim as a disciple indeed. Thus, in trying to sua 
tain this dangerous notion, Calvinists implicate the honesty 
of him in whom there was no guile ; and holding Peter a 
Christian, while he displayed such incontestible marks of a 
sinner, they leave us in utter confusion as to who are Christ- 
ians, and who are not. For aught we can tell, if this 
assumption be well founded, the man who raves in falsehood 
and profanity before us, may be a saint, while his apparently 
humble and pious neighbor is a hypocrite and a devil. A 
system which leads to such consequences needs the very 
strongest proof to command our confidence. 

In view of the facts that Judas was appointed to the high- 
est office in the Church, and clothed with power " against 
unclean spirits, to cast them out, and to heal all manner of 
sickness and all manner of disease," and sent forth to 
preach the kingdom of heaven, raise the dead, and cast out 
devils, and to be hated of all men, with the promise if he 
should " endure to the end " he should be saved, and the 
encouragement that the hairs of his " head were all num- 
bered," and treated in other respects by the Saviour as his 
" own familiar friend," till just before the betrayal — I say, 
in view of these facts, we are constrained to believe that 
Judas was at first, and for most of the time, a sincere Christ- 
ian. There was no encouragement to be a hypocrite at that 
age. It cost too much. Those who would be Christians 
were required to take up their cross and follow Christ, for- 
saking father and mother, and all else. None were received 
on any other terms. 

To suppose that he was sincere, but deceived, is unreason- 
able ; for, if this were the case, Jesus would have pointed 
out his error. Besides, it is intimated that the matter of 
betrayal was a sudden thing, and originated not in the malice 
and forethought of a murderer, but in the devil. Says St. 



PERSEVERANCE OF THE SAINTS. 



295 



John, " supper being ended, the devil having now put it into 
the heart of Judas to betray him," &c. — Chapter xiii. 2. 
And, in the twenty-seventh verse, he says, u after the sop, 
Satan entered into him." It was not a thing he had been 
planning ; nor is it more marvellous that he was tempted and 
overcome, than that Peter should conduct as he did. Some 
claim for him that he was looking after the money, and did 
not intend that his Master should be crucified, but supposed 
he would exercise his almighty power, and escape out of their 
hands. Hence they account for his agony when Christ was 
condemned. If this were so, it modifies his conduct a little ; 
but, viewing it in its w T orst aspect, it is not inconsistent with 
the idea that he was previously the real friend of Christ. 

Hymeneus and Alexander furnish other examples of 
apostasy, and the latter evidently died without mercy, how- 
ever it might have been with the other. They had u faith 
and a good conscience" which they "put away" and thus 
made " shipw T reck." St. Paul saw and mourned their fall. 
He knew his own liability, and feared that he might commit 
the same fatal error. " I keep under my body," says he, 
" and bring it into subjection ; lest that by any means, when 
I have preached to others, I myself should be a castaway" 
But why fear becoming a castaway. He knew he had 
" passed from death unto life." He had not seen Jesus, 
and been caught up to the third heaven, to no purpose. He 
as well knew that he was converted, as that he was formerly 
a persecutor. Why fear, then ? The truth is, the apostle 
had never heard of the G-enevan theology. He had only 
been taught from above, and felt, as he preached and wrote, 
that there was danger of falling fatally out of the way. 

Yes, say Calvinists, there is danger of falling, but we 
shall be brought back. This is the very thing to be proved. 
" God will not suffer his dear children to perish." We 



296 



COMPENDIUM OF METHODISM. 



admit it ; but when they turn from him, they are not hife 
"dear children," but children of the devil, whose works 
they do. " But the real Christian will not entirely forsake 
him." Let us see. Adam was made in the image 
of God, yet he fell ; and certain angels, which " kept not 
their first estate," " are reserved in everlasting chains, unto 
the judgment of the great day." Why, then, may not 
Christians fall ? God loved these angels, and our progen- 
itors, as much as he loves us, and had as much power to 
uphold them. 

But does not God say, " My loving kindness will I not 
utterly take from him, nor suffer my truth to fail. My 
covenant will I not break, nor alter the thing that has gone 
out of my mouth. I have sworn in my wrath that I will not 
fail David ? " Verily, but what does it prove ? Simply 
that God is true, and will never fail to fulfil his engage- 
ments. Yet he did fail David. He did " alter the thing 
that had gone out of his lips." He " abhorred and cast 
off his anointed." He did " break the covenant of his 
servant, and cast his crown to the ground ; " clearly showing 
that the covenant was conditional, and the fulfilment on the 
part of God depended on David's fidelity. But David 
proving recreant to duty, God was " wroth," and cursed his 
anointed, instead of blessing him ; but at the same time 
blessed the church, notwithstanding the infidelity and over- 
throw of its political head. 

This suggests two mistakes Calvinists are rather under 
the necessity of making, in construing the Scriptures in 
reference to this particular, as well as several others. 
First, they have to apply promises made to the church, and 
statements made of her in her organized capacity, to indi- 
viduals ; and, secondly, to construe those which do not 
distinctly express a condition, as unconditional and certain 



PERSEVERANCE OP THE SAINTS. 



297 



as the decree of God can make them ; whereas, what may 
be true of the church, as such, may be utterly false of an 
individual; and what is so often expressed in the Scriptures 
as the condition of salvation, should always be considered as 
implied in the few places where it is not expressed. The 
promise of God to the Jews, his ancient church, that he 
would bring them to the land he had described, was fulfilled, 
yet many individuals perished by the way. What Jonah 
preached was also true of impenitent Ninevah ; but it 
implied such conditions, though none were expressed, that 
when the people "believed God," and repented of their 
sins, they were spared. 

Some suppose that the unchangeaMlity of God is an 
argument for the perseverance of the saints. But not so. 
The failure of any to persevere does not imply a change in 
Him. He purposed to save none except such as should 
" hold out to the end." But is he not faithful? Certainly 
he is, and will redeem all his promises when their conditions 
are performed. He is prompt in helping us to work out our 
salvation, and will be equally so in rewarding all whom he 
can address as " good and faithful servants," and in pua- 
ishing those who will not have him to reign over them. 
Thus far his promises are " yea and amen," and can never 
fail to those who embrace them by faith, and comply with 
their conditions. 

Was St. Paul " persuaded that neither death nor life, 
nor height nor depth, nor any other creature, should be able 
to separate him from the love of God, which is Christ Jesus 
our Lord ? " It was because he knew as his day so his 
strength would be, and he intended to be faithful. Others 
may have had the same " full assurance ; " not because they 
believed it impossible for them to backslide so as to perish, 
but because they knew God would never leave nor forsake 



298 



COMPENDIUM OF METHODISM. 



them while they lived as they were then doing, and as they 
designed to live to the end. Paul also said, " We are not 
of them who draw back unto perdition ; " but this, so far 
from proving that no Christian can thus draw back, plainly 
implies that some do so. 

That it is the will of the Father that all he has given to 
Christ should be saved, is most certain ; but it by no means 
follows that they will be saved. The Father's will is not 
done in many cases. He wills that sinners should repent 
and live, that believers should cleanse themselves from " all 
the filthiness of the flesh and Spirit ; " but they do not. He 
willed, also, that Christ should keep all he gave him ; but 
one escaped, and was lost, notwithstanding the tears, 
prayers, and watch-care of his Master and his brethren. 

" What ! a child of God go to hell ? " Never ! But 
if one who is such now, " trust in his own righteousness, 
and commit iniquity, all his righteousness shall not be 
remembered, but in the iniquity he hath committed shall he 
die." The judgment will decide the destiny of men accord- 
ing to the character they bear when arrested. To plead 
that we were once Christians, will rather condemn than 
justify us ; for the greater the light abused, the greater will 
be our guilt. 

" Then Christ is dead in vain." Not altogether. Many 
will continue to the end, and be saved, though others 
" trample the blood of the covenant under their feet, as an 
unholy thing." " My comfort is then all gone." Poor 
soul ! If your comfort rests on this imaginary ground, the 
sooner it is gone the better. This leaning upon the doctrine 
of decrees for religious comfort, is miserable business. 
Those who hope God has predestinated all to salvation, those 
who limit his election, with all who are hoping to be brought 
m at some future day, are in a dangerous position. The 



PERSEVERANCE OF THE SAINTS. 



299 



only safety is in being saved now ; in having "the witness 
in ourselves " that we are " new creatures in Christ Jesus," 
that we are " born of the Spirit." This gives us " peace in 
believing and joy in the Holy Ghost." We know that we 
are the children of God, because we love God, and keep his 
commandments, " and his commandments are not grievous" 
No old hope will suffice. Confidence that we shall be 
restored and die well, is presumptive. Trusting in predesti- 
nation is to lean upon a fragile reed, that will pierce us 
through with many sorrows. There is no safety but in 
coming to Christ, and " abiding in him, as the branch abides 
in the vine." 

We have spoken thus frankly, because we believe this 
doctrine of certain perseverance is of very dangerous 
tendency. Its influence on believers is similar to that of 
Universalism on its votaries. Both declare, " Thou shalt 
not die;" and the difference is, one addresses itself to all 
mankind, and the other to a part. We know it is said, the 
Christian serves God from disinterested motives ; but that is 
contrary to all experience, and the whole tenor of Scripture. 
Others suggest that the delights of religion are sufficient to 
command our devotion to its claims, without the additional 
motive of escaping perdition ; but observation does not 
confirm it. Such are the influences in operation to lull us to 
sleep in sin, we need all the motives of the gospel to keep 
us from plunging into the world, and destroying our souls. 



CHAPTER VIIL 



THE SACRAMENTS. 

We refer to this subject more to define our position as a 
people than with the design of discussing the various topics 
it suggests. And this is necessary, because there is such 
a diversity in the opinions of good men, and such tenacity 
on the part of many, in reference to matters of the least 
importance. 

The word sacrament is derived from the word sacramenr 
turn, which signifies an oath. It was adopted by the Latin 
church to designate the ordinances of the gospel to be ob- 
served by Christians, by which they solemnly pledged them- 
selves to obedience. Romanists maintain that there arc 
seven sacraments enjoined, viz. : baptism, the Lord's Supper, 
confirmation, penance, extreme unction, ordination, and mar- 
riage. They insist, too, that there is virtue communicated 
in them when administered by a priest with good intention, 
if not opposed by a mortal sin in the recipient, though they 
be received without faith, or any purpose of amendment. 
Thus they make their benefits to depend on the nature of 
the ordinance, and the will of the administrator, and not 
on the subject j any farther than that he be not guilty of 
mortal sin. 

Soeinians, to keep the farthest possible distance from these 
absurdities, take the ground that the sacraments are in 
300 



THE SACRAMENTS. 



301 



no wise different from any other religious ceremonies ; that 
they are merely symbols of spiritual grace ; but appealing 
to the senses in a way to revive the recollection of past 
events, and excite pious sentiments, are of great utility. 
They also consider them important as badges, by which to 
distinguish Christians from other men, and as furnishing 
an expressive method of publicly professing their faith in 
Christ, 

This, we believe to be correct, so far as it goes ; but it 
comes short of the whole truth. Protestants generally agree 
that the sacraments of baptism and the Lord's Supper (for 
they reject all others as Romish inventions) are not only 
signs of inward purposes and grace, and pledges of obedi- 
ence, but seals of God's covenant with us, and standing 
memorials of his promise to communicate grace to all who 
remember and seek him in all the appointed means. We 
hold them, therefore, as express institutions of God for spe- 
cific purposes, the right observance of which he stands 
pledged to crown with his blessing. And herein they differ 
from a mere ceremony, which may or may not be employed 
with success, and which may be exchanged for something 
else, or be abandoned, at pleasure. 

I. OF BAPTISM. 

Upon this subject we remark : 

1. That the obligation of baptism arises from the example 
and command of Christ and his apostles. The commission 
given to his first ministers is explicit : u Go and teach all 
nations, baptizing them in the name of the Father, and of 
the Son, and of the Holy Ghost." Not with the Holy 
Ghost, as the Quaker would say, but with water. Thus the 
apostles understood it, and thus they practised. Hence, 
Peter exhorted the anxious multitude on the day of Pente- 



302 



COMPENDIUM OF METHODISM. 



cost , " Repent, and be baptized, every one of you, in the 
name of Jesus Christ, for the remission of sins, and ye shall 
receive the gift of the Holy Ghost ; " showing that baptism 
and receiving the Holy Ghost are two different things. While 
he spake to Cornelius the Spirit descended ; whereupon he 
said, " Can any man forbid water, that these should not be 
baptized which have received the Holy Ghost, as well as 
we ? And he commanded them to be baptized in the 
name of the Lord." John declared, "I baptize you with 
water;" and the eunuch said to Philip, " See, here is water, 
what doth hinder me to be baptized ? " Indeed, the Scrip- 
tures abound in allusions of this nature, which indicate the 
apostolic practice, and our duty to be baptized, beyond rea- 
sonable doubt. 

2. The nature qf baptism is to be ascertained from the 
same source. Taking the place of circumcision, as is easily 
proved, it is an outward sign of our covenant relations to 
God. First, it indicates that we are in a state of accep- 
tance and reconciliation with him ; and, secondly, it marks 
and ratifies the mutual pledges subsisting between him and 
his people ; he, to be their faithful God, and they, to be his 
loving and obedient children. Instituted by him, it is a vis- 
ible assurance of his faithfulness to his covenant engage- 
ments ; and submitted to by us, it is that act by which we 
become parties to the covenant, and solemnly bind ourselves 
to live according to its stipulations. Thus, in baptism, we 
die unto sin, cease from all fellowship with, and affection for 
it, and live unto Christ, reclining upon him, expecting to 
realize the fulfilment of all his gracious promises. 

The personal benefits of baptism to adults, therefore, de- 
pends not so much upon who administers it, as upon the 
honesty and faith of the recipient. If he understands the 
nature of the transaction, and submits himself fully to the 



THE SACJRAMENTS. 



303 



claims of the covenant to be ratified, not doubting the faith- 
fulness of God, it will bring life and peace to his soul. But 
if he is wanting in these particulars, it will profit him 
little or nothing, whatever the character or faith of the 
administrator. 

3. Its subjects. In respect to the proper subjects of 
baptism, we pretend to have made no improvement. Adult 
Christians who have not been baptized, are universally 
acknowledged to be eligible. We believe, also, with the 
general church in all ages, that infants are proper subjects ; 
a position which most Baptists discard. But why not ? Are 
they not in the very state indicated by the ordinance — in 
a state of justification by the mercy of God, who lays not 
the sins of their parents to their charge, nor holds them 
guilty for their evil tendencies ? Who can doubt it ? If, 
then, they have the thing signified — if they are the Lord's, 
belong to his spiritual family, and are candidates for his 
kingdom — why not give them the sign; put the Lord's 
mark upon them, and let them afterwards know that they 
were consecrated to him from the birth ? 

Besides, God is the same, and his main design has been 
the same, under all dispensations. The Abrahamic and 
Christian covenants are one, in their nature and object. 
Under the first, children were brought into covenant with 
God by circumcision, the baptism of that dispensation, and 
the Lord strongly indicated displeasure if it was neglected* 
Why should they be left out under the second ? As bap 
tism is the covenant sign under the Christian, as circum- 
cision was under the Jewish dispensation, we can but 
administer it to our children, indicating the divine promisee 
to us in relation to them, our own interest in their spiritual 
welfare, and our faith that they legitimately belong to the 
family of the redeemed, and are entitled to all the benefits 
30 



304 



COMPENDIUM OF METHODISM. 



of the new covenant. And we are encouraged in this prac- 
tice, by the fact that Christ manifested such deep interest in 
children, and blessed them, — that the apostles baptized 
whole households, embracing, no doubt, a considerable 
number of them, — that for the first three hundred years 
the practice was general in the church, and from the 
year 400 to 1150 no society of men pretended to say that it 
was unlawful, — and, finally, from the fact that the earliest 
Christian fathers, whose writings have come down to us, 
declare that they received the practice from the apostles. 

The objection that there is no express command for it, is 
of no weight. There is no such command for immersion or 
sprinkling, — none for women receiving the sacrament, and 
many other duties ; but we hold them obligatory, and 
observe them on account of circumstances which enforce 
them upon us with all the authority of an express com- 
mand. Nor is the objection that it does no good of any 
importance. It certainly does as much good as circumcision 
did to Jewish children. Besides, our not perceiving the 
good that is to accrue from the observance of a divine 
ordinance, is not a sufficient excuse for neglecting it. 

But does not the New Testament say, " he that believeth 
and is baptized shall be saved ? " Verily, but it does not 
say that none shall be saved or baptized, who are incapable 
of believing. This was spoken of adults, none of whom, at 
that time, had been baptized ; as Christian baptism had never 
till then been instituted ; and we think it requires faith in all 
such to constitute them proper subjects of baptism. But this 
does not touch the question. Infants are not required to 
believe, — are not capable of it; and yet they are objects of 
God's love, and are proper subjects of his salvation, and 
ought to be distinguished by the mark he puts upon his 
flock. 



THE SACRAMENTS 



305 



4. Of the mode of baptism. This ordinance being de- 
signed to indicate an inward grace, by which the subject is 
in a state of acceptance with God, no one mode can be 
claimed as being more expressive of its design than another. 
Baptists speak without authority, when they assume that it 
was instituted to symbolize the burial and resurrection of 
Christ. We have no such intimation in the Scriptures, 
This is a controversial invention to furnish some reason for 
exclusive immersion ; but, wanting authority for its premises, 
it avails nothing. 

The commission given by Christ to the apostles, " Go ye 
into all the world," &c, by which Christian baptism was in- 
stituted, indicates that baptism consists in the religious appli- 
cation of water to the candidate, " in the name of the 
Father, and of the Son, and of the Holy Ghost." It does 
not specify the amount of water necessary, nor the manner 
of its application, because these were matters of little mo- 
ment ; but the name in which it is to be applied is given at 
full length. We say, therefore, that baptism consists not in 
any one mode, but in the application of water in the proper 
name. A.nd this is amply supported by the meaning of the 
original term baptizo and its derivatives, which, according 
to the best authorities, is restricted to no mode, but admits 
of sprinkling, pouring , immersion, &c. This was the reason 
why our excellent translators chose to anglicize the word, 
rather than to translate it. There was no word in our 
language that admitted of the same latitude of meaning, and 
to have employed one of less compass, as the Baptists have 
done in their late translation, would have been to misrepre- 
sent the teachings of the Holy Ghost. 

In this view of the subject, Methodists concur in the 
prevailing sentiment of the church, and leave candidates to 
make their own selection in regard to the mode ; gratifying 



306 



COMPENDIUM OF METHODISM. 



them therein, by plunging them into the water, pouring 
or sprinkling it on them, as they may prefer. Hence, 
some go down into the water and are immersed, others 
go down into it and are sprinkled, or poured, and all 
come " up straightway out of the water " together, having 
answered a good conscience and followed the Scriptures. 
Others, believing that the baptisms which occurred at Jor- 
dan and elsewhere, in the open air, were rather accidental 
as to the place, it not having been sought for this purpose 
more than the jail was sought for the baptism of the jailer 
and his household, and having no intimation in the Bible that 
Jesus or his apostles ever left the place where they were 
assembled, to find conveniences for immersion, they receive 
the ordinance in the house of God where they hear the word 
and believe. 

Thus we preach and practise. Those who insist on im- 
mersion or nothing, and some who allow immersion to be 
Scriptural, but will baptize only by sprinkling, complain that 
we have no principles ; but they mistake us. Our princi- 
ples are fixed and definite, and by following them we avoid 
the extremes of our opponents — exclusive immersion on the 
one hand, and exclusive sprinkling on the other — and unite 
those in the bonds of Christian union who would be 
immersed themselves, but have no disposition to require it of 
others ; and those who would not be immersed, but are will- 
ing that others should be, if they prefer it. 

The arguments on this point are before the public in so 
many different forms, it is unnecessary to refer to them 
here. 

5. Baptism is not a prerequisite to the Lord's supper. 
The idea that Christians are not eligible to receive the 
emblems of the body and blood of Christ, however pious, 
till they have been baptized, is a device of Close Communion 



THE SACRAMENTS. 



307 



Baptists, that has no foundation in Scripture. We have no 
evidence that the first partakers of this sacrament had them- 
selves been baptized. Indeed, Christian baptism was not 
instituted till afterward. Nor have we the slightest intima- 
tion, among the numerous allusions made to it, that it was a 
necessary qualification for the other sacrament. 

That baptism was usually administered soon after believ- 
ing, and previous to the eucharist, is probable. So it pre- 
ceded many other duties, as it does now ; but that it was a 
necessary qualification for the eucharist is another thing. 
There is not the slightest evidence of it, any more than that it 
was a pre-requisite for the other duties it preceded. Hence, 
we regard young Christians, who have had no opportunity to 
be baptized, but who purpose to be, as soon as practicable, as 
suitable candidates for the Lord's supper as any other. 
Because they have not attended to one ordinance, for the 
want of opportunity, we do not feel authorized to exclude 
them from another. And yet the general practice of the 
church, to baptize converts soon after they believe, and prior 
to their going to the Lord's table, we have no doubt, is a 
prudent arrangement. But it affords no justification of 
Close Communicants, in excluding all Christians from their 
table who will not consent to be plunged by their own 
ministers. 

Those who wish to examine this question critically, will 
find all needful assistance in the writings of Robert Hall, 
who, though a Baptist, repudiated Close Communion as un- 
worthy of a place in the Christian Church. 

II. OF THE LORD'S SUPPER. 

On this subject we need say but little. Our views are 
entirely Protestant, and do not essentially differ from those 
of other evangelical denominations. We generally receive 



308 



COMPENDIUM OF METHODISM. 



the elements on our knees, because we think it more appro* 
priate ; but if any prefer to receive them sitting or standing, 
they can do so. The ordinance is usually administered in 
our regular stations the first Sabbath in each month, and it 
is desired that all our members, and other Christians who 
may be present, should partake. Those only who have ex- 
perience on this subject can appreciate the high spiritual 
advantages the ordinance is calculated to secure. 



PART THIRD. 



OF GOVERNMENT, PARTICULARLY THAT OF THE 
METHODIST EPISCOPAL CHURCH 



CHAPTER I. 

A GENERAL EXHIBIT OP DIFFERENT SYSTEMS. 

We use the term government here to indicate that form 
of rules and principles, by which the affairs of our church 
are conducted. The fact that most of the divisions in the 
Wesleyan family, owe their origin to questions of this 
nature, is a sufficient reason of itself for a pretty thorough 
investigation of the subject. So many outbreaks indicate 
that all is not right. If our principles are correct, our 
administration is erroneous, or else there is fault on the other 
side. It is not impossible that the seceder3 have been too 
ambitious of power, or of ease ; of profit, or of honor ; or 
they may have fallen into a pet, and struck for division out 
of revenge, and raised objections to our government only to 
cover their retreat and punish their old friends. This can 
be best judged of when all the facts are known. 

But others complain. Some say we are too episcopal, 
and they cannot like us ; while another class avow that we 
have no legitimate episcopacy among us. Thus we are 
berated, first on one side and then on the other ; and it is a 
little wonderful, considering the talent that has beea arrayed 

309 



810 



COMPENDIUM OF METHODISM. 



against us, that we have not been quite destroyed- But we 
have had friends, and able defenders. Nevertheless, we 
are not out of danger. Other separations will occur in 
their time, and new opponents will rise up to accomplish 
what their predecessors attempted in vain. The more 
ignorant of our system they find the community, the more 
successful will be their endeavors. It seems desirable, 
therefore, that we fortify ourselves and our friends by a 
thorough knowledge of our plan, and its philosophy, that we 
may be able to withstand the fiery darts of any future 
enemy that may appear. To contribute to this result is our 
present object. 

The importance of some definite form of government can- 
not be too highly appreciated. Those churches which have 
undertaken to manage their affairs under the general direc- 
tions of the New Testament, each member interpreting for 
himself, have experienced difficulties to which others are 
strangers. They have almost universally fallen into indif- 
ference, or disagreements, and perished without remedy. 
Discipline is as necessary as instruction. To live together 
profitably in church fellowship, Christians need to agree as 
to the import of Scripture, both as to doctrine and practice, 
in respect to each other, as well as to Him whom they 
serve. Otherwise, no one will understand his duties or 
privileges, and all will be in danger of serious mistakes and 
punishments. 

But what form of government a church should adopt, is 
not so easily determined. It is generally conceded that the 
Scriptures do not impose any one form in particular, but 
leave it to the church to adopt such as circumstances may 
require. This is the testimony of the most eminent divine? 
of all ages. Says Mr. Watson, adopting the language of 
Bishop Tomline : " As it has not pleased our almighty 



GOVERNMENT IN GENERAL. 



311 



Father to prescribe any particular form of civil government 
for the security of temporal comforts to his rational crea- 
tures, so neither has he prescribed any particular form of 
ecclesiastical polity as absolutely necessary to the attain- 
ment of eternal happiness. Thus, the gospel only lays 
fiown general principles, and leaves the application of them 
to men as free agents." 

In agreement with this view, Mr. Wesley says : " As to my 
own judgment, I still believe the episcopal form of church 
government to be Scriptural and apostolical. I mean, well 
agreeing with the practice and writings of the apostles. 
But that it is prescribed in the Scriptures, I do not believe. 
This opinion, which I once zealously espoused, I have been 
heartily ashamed of ever since I read Bishop Stillingfleet's 
Irenicum. I think he has unanswerably proved that neither 
Christ nor his apostles prescribe any particular form of 
church government, and that the plea of the divine right 
of the episcopacy was never heard of in the primitive 
church." 

" No certain form of churcn government," says Dr. Law, 
" is prescribed in the word ; only general rules laid down for 
it." Says Neander : " Neither Christ nor his apostles have 
given any unchangeable law on the subject. Where two or 
three are gathered together in my name, says Christ, there 
am I in the midst of them. This coming together in his 
name, he assures us, alone renders the assembly well pleas- 
ing in his sight, whatever be the different forms of govern- 
ment under which his people meet." Indeed, this is the 
concurrent testimony of all sects and parties, if we except 
Romanists and high churchmen, whose shameless pretensions 
meet with deserved rebuke. We say, therefore, in our 
Discipline, in the language of an article of the Protestant 
Episcopal Church : " It is not necessary that rites and 



312 



COMPENDIUM OF METHODISM. 



ceremonies should in all places be the same, or exactly alike > 
for they have been always different, and may be changed 
according to the diversity of countries, times, and men's 
manners, so that nothing be ordained against God's word." 

The early Christians were not in a condition to settle 
upon any definite and unchangeable form. They were in a 
state of great embarrassment, and governed themselves as 
circumstances required. When persecution had somewhat 
ceased, and they found it practicable to be more systematic, 
they adopted the form with which they were most familiar, 
viz. : that of the Jewish synagogue, from which they 
derived the two orders of the ministry, presbyter, or bishop, 
and deacon. The appointment of presbyters to the epis- 
copal superintendency of cities, and larger districts, was an 
after consideration, introduced as circumstances seemed to 
require, and not by divine command. Christians, therefore, 
of different ages and countries, having the same book for 
their guide, have considered themselves at liberty to adopt 
such a system of government as in their judgment was best 
suited to the ends of the gospel scheme. 

Civil governments are divisable into three kinds, monarch- 
ical, aristocratical, and republican. Some are pure, and 
others mixed. Where supreme power is vested in a king, 
there is a pure monarchy. Where it is vested in a few of 
the principal men, there is pure aristocracy. Where it is 
vested in the people, there is a pure democracy. A mixed 
government is one in which these different forms are more 
or less blended, so as to constitute a government embracing 
parts of each. 

To be more explicit, the king makes a monarchy ; the 
House of Lords, an aristocracy ; the House of Commons, a 
democracy. The king and House of Lords make a limited 
monarchy. The king, House of Lords, and House of Com- 



GOVERNMENT IN GENERAL. 



313 



xnons, make a still more limited monarchy ; or a government 
somewhere midway between a pure monarchy and a pure 
democracy. 

Ecclesiastical governments may also be divided into three 
kinds, Episcopal, Presbyterian, and Independent. The 
Episcopal form is that which recognizes bishops as having 
authority beyond the limits of a single congregation. The 
Presbyterian is that which governs any number of congre- 
gations by presbyteries, synods, and general conventions ; or 
by other legislative and judicial bodies, by whatever name 
distinguished, which exercise jurisdiction over several con- 
gregations. The Independent form is that which lives, and 
moves, and has its being, in and by a single congregation. 

The Episcopal form, under one modification or another, 
extends over the Roman Catholic, Greek, Moravian, Armin- 
ian, Lutheran, English and American Episcopal, and Meth- 
odist Episcopal Churches ; the Presbyterian, over the Scotch 
and American Presbyterian Churches, with some smaller 
sects ; the Independent, over all others, embracing Congre- 
gationalists, Baptists, Unitarians, Universalists, Swedenbor- 
gians, &c. 

The government of the Roman Catholics is unquestionably 
a pure despotism. The Pope of Rome is its supreme head. 
In him is vested all power, legislative, judicial, and execu- 
tive. Hence, he is called " God,' 5 " the most holy father," 
" God's vicegerent," &c. From his decision there is no 
appeal. To resist him is to resist God, and is punishable to 
any extent he may please, where the civil authority inter- 
poses no obstacle. He may act by person or by deputy. 
The former being impossible in regard to most of his sub- 
jects, he acts by primates, patriarchs, archbishops, bishops, 
and priests, and thus makes his power felt wheresoever his 



314 



COMPENDIUM OF METHODISM, 



claims are admitted. In spiritual matters, he impudently 
assumes what the devil assumed to Christ in temporal, viz. : 
universal jurisdiction. 

The powers exercised by his subordinates are thus de- 
fined in the Encyclopedia of Religious Knowledge : " An 
archbishop has jurisdiction over all the bishops of his 
province, who are his suffragans ; summons them every third 
year to a provincial synod, and the constitution formed by it 
affects all the churches in the province. In like manner 
primates and patriarchs have a jurisdiction over all the arch- 
bishops, and other bishops, in the kingdoms or nations where 
they hold their dignified rank. The constitutions of the 
national councils, convoked by the primate, bind all the 
churches in that nation ; and the constitutions of the patri 
archal council, bind all the patriarchate." Thus all Roman 
Catholics obey their bishops, the bishops the archbishops, the 
archbishops the primates and patriarchs, and all of them 
their head, the Pope. 

The Moravians derive their origin from the Greek Church, 
which is strictly Episcopal. They, however, allow their 
bishops much less authority than is exercised by the bishops 
of the mother Church. They govern themselves by coun- 
cils, composed of deputies from the congregations, and by 
inferior bodies, called Conferences. Their councils meet 
once in seven years, and make laws for the whole church, 
decide questions of doctrine and discipline, elect bishops, 
appoint a kind of executive board, called " the Elders' Con- 
ference of the Unity," to exercise a general supervision 
over the whole work, during the interim of the councils. 
This Conference superintends the missions, watches over the 
doctrine, moral conduct, and temporal concerns, of the con- 
gregations, sees that discipline is every where maintained, 



GOVERNMENT IN GENERAL. 



315 



removes and appoints servants of the unity, and authorizes 
the bishops to ordain presbyters and deacons, and to conse- 
crate other bishops. 

There is another Conference belonging to each congrega^ 
tion, which directs its affairs, and to which bishops and all 
other ministers, and laymen, are amenable. It is called 
" the Elders' Conference of the Congregations," and is 
composed of the minister, who is president, the warden, a 
married pair, who have the spiritual oversight of the mar- 
ried people, a single clergyman, who looks after the young 
men, and a committee of women, whose business it is to care 
for the interests of their sex. This body is answerable foi 
its proceedings to the Conference of the Unity. 

The government of the Lutheran Church is a little singular. 
In Denmark and Sweden it is strictly Episcopal. In Ham- 
burg, Frankfort, and the United States, the ministers to- 
gether form a body for the purpose of governing the church 
and examining and ordaining ministers. In the United 
States the ministers are under the inspection of ecclesias- 
tical overseers, called seniors, or presidents, whose business 
it is to admonish, to examine applicants for the ministry, 
grant licenses, ad interim, and make reports to the Synods. 
They are regarded as primus in paribus — first among their 
equals. They have three judicatories in this country, viz. : 
the vestry of the congregations, the special Conference, and 
the General Synod. The Conference meets once a year, 
and is composed exclusively of ministers. Its province is to 
regulate the spiritual and doctrinal affairs of the church , 
while the Synod, being composed of an equal number of cler- 
ical and lay members, takes a wider range, and admits of 
no appeal from its decisions. Though this church has no 
bishops in name, it is, nevertheless, Episcopal. Names do 



316 



COMPENDIUM OF METHODISM. 



not alter the nature of things. Its seniors, or presidents, 
though not authorized to perform all the offices usually 
assigned to bishops, give it too high an Episcopal tincture tc 
allow of its receiving any other classification. 

The orders of ministers recognized by the American Prot- 
estant Episcopal Church are three — bishops, priests, and 
deacons. They hold a triennial convention, in which each 
diocese is represented by lay and clerical delegates, each 
having one vote, and the concurrence of both being neces- 
sary to an act of the Convention. The bishops of the 
church form a separate house, having authority to originate 
measures for the approval of the house of delegates, and 
having a negative on all acts passed by the said delegates. 
The canons ordained by this assembly, constitute the laws of 
the church. It is the highest legislative and judicial tribu- 
nal of the denomination, from whose decisions there is no 
appeal. 

Passing the Methodist Episcopal church for more particu- 
lar consideration hereafter, the Presbyterians come next in 
order. The officers of this denomination are pastors, ruling 
elders, and deacons. The pastors preach the word, admin- 
ister the ordinances, and have the general oversight of the 
church. The ruling elders exercise government and dis- 
cipline in conjunction with the pastors. The deacons take 
care of the poor, and distribute among them such moneys 
as are raised for that purpose. They also manage other 
secular matters. 

The judicatories of this branch of the general church are 
three — Congregational, Presbyterial, and Synodical. The 
first, called Church Session, is composed of the minister, 
or ministers, and ruling elders, of a particular congrega- 
tion. It is the duty of this body to admonish, try, suspend, 



GOVERNMENT IN GENERAL. 



317 



and exclude, offenders from tne church, as m their judg- 
ment the case may require, and appoint delegates :o the 
higher courts. 

The Presbyterial Assembly consists of all the ministers, 
and one ruling elder from each congregation, within a certain 
district. This body exercises a general supervision over all 
the churches within its bounds. It has power to receive 
and try appeals from the Sessions ; examine and license can- 
didates for the ministry ; decide questions of doctrine and 
discipline ; ordain, settle, and unsettle ministers ; divide or 
unite congregations, at the request of the people ; and order 
whatever pertains to the spiritual concerns of the churches 
under its care. 

The Synodical Assembly consists of all the ministers, and 
one ruling elder from each congregation, within the bounds 
of several Presbyteries. The Synod receives and tries 
appeals from the Presbyteries, corrects whatever has been 
done contrary to order, and adopts such regulations as it 
judges best for the Presbyteries under its jurisdiction. 

There is yet another tribunal above all these, called the 
" General Assembly " It consists of an equal delegation of 
ministers and elders from each Presbytery ; that is, one 
minister and one elder to every six ministers. To this body 
belongs the power of consulting, reasoning, and judging in 
controversies respecting doctrine and discipline, of putting a 
stop to schismatical contentions and disputations, and of 
establishing new Synods where it is deemed necessary. Its 
decisions are final. 

The Independents derive their name from this sentiment, 
to wit : that every particular congregation of Christians has 
full poiver of ecclesiastical jurisdiction over its members , 
independent of the authority of bishops, presbyteries, or any 
other ecclesiastical assemblies. This sentiment being held 



318 



COMPENDIUM OF METHODISM. 



in common by Congregationalists, Baptists, Universalists, 
and various other sects, entitles them equally to a place in 
this general category, though they differ considerably in 
their particular arrangements, and no one of them em- 
braces every principle of the original Independents. 

Congregationalists denominate themselves " a class of 
Protestants, who hold that each congregation of Christians, 
meeting in one place, and united by a solemn covenant, is a 
complete church, with Christ for its only head, and deriving 
from him the right of choosing its own officers, to observe 
the sacraments, to have public worship, and to discipline its 
own members." Yet they disclaim the name of Indepen- 
dents, because they are pleased to associate in Conferences 
for mutual counsel, and refer questions of difficulty to each 
other for advice. But this, it will be perceived, does not 
alter the nature of their government, since neither these 
Conferences or councils have any authority, but to advise. 
Most Independent Churches, however, have no such pro- 
vision. They attend to their own business, and leave others 
to do the same. 

As it respects the particular governments of Independent 
Churches, little is known beyond their own limits. They all 
claim to be purely democratic, and in theory they may be 
so. But nothing is plainer than that in practice they are 
strongly aristocratic. A few individuals control every 
thing. We do not mention this as an evil of itself. As a 
general thing, matters are much better managed than they 
would be by the mass. The truth is, there are but few in 
any church that have interest enough to attend to these 
things. The number who possess this, in connection with 
other necessary qualities, is still less. So that the real 
business is generally done by the few m Independent 
Churches, as well as in Episcopal and Presbyterian, and 



GOVERNMENT IN GENERAL. 



319 



done better and more efficiently than it would be by a larger 
number. Hence, they gain, in spite of their system, some 
advantages other systems provide for ; but there are others 
they cannot have under their advisory arrangements, valua- 
ble as we acknowledge them to be. These will be enumer- 
ated in another chapter. 

Now, of all this variety, none claim to be positively and 
unmistakably Scriptural and right in such a sense that the 
others are wrong, except the Romanists, and a Romish class 
of Protestant Episcopalians. Yet these denominations em- 
brace men of piety, talent, and learning, of the highest 
order, who have every possible means of knowing the truth, 
and have canvassed the whole subject with profound interest. 
Their united conviction is, that no definite order of church 
government is laid down in the Scriptures ; and, therefore, 
though they have a preference for one form instead of 
another, (perhaps on Scriptural grounds,) they cannot deny 
the validity of the others. They, therefore, allow their 
brethren the same indulgence they claim for themselves, 
viz. : to exercise their own judgment, and adopt such 
arrangements as they deem best suited to the nature and 
objects of the gospel, believing it to be practically true, that 
" the government which is best administered, is best " 
21 



CHAPTER li. 



THE GOVERNMENT OF TIIE METHODIST EPISCOPAL CHURCH. 
ITS OFFICERS AND JUDICATORIES. 

The system of polity recognized by this branch of the 
Christian church, is peculiar. It differs from every other 
form of the general class to which it belongs. Originating 
as it did, it could not well have been otherwise. How far it 
is sustained by Scripture and reason, will be considered 
hereafter. Our first object is to exhibit its several parts in 
their proper character and connection. 

Of orders in the ministry, strictly speaking, we recognize 
two, — elder and deacon. Our elders are constituted by 
an election in the Annual Conference, and the laying on of 
the hands of a bishop and some of the elders. They are 
authorized to administer baptism and the Lord's supper, per- 
form the office of matrimony, and all parts of divine wor- 
ship. They may belong to an Annual Conference, and be 
subject to the appointment of the bishops, if they prefer it, 
and the Conference deem them suitable ; or they may bo 
heal) and exercise their authority as they have oppor- 
tunity 

Deacons are constituted in the same way, except the 
imposition of the elders' hands. They are authorized to 
baptize, and perform the office of matrimony in the absence 
of the elder, and assist the elder in administering the Lord's 
supper. What was said of the elders belonging to an An- 
320 



GOVERNMENT OF THE M. E. CHURCH. 321 

anal Conference ? is equally true of deacons. Four years' 
exercise of the functions of this order in the local ranks, or 
two as travelling preachers, are indispensable to advance- 
ment to the order of elder, except in the case of mission- 
aries, who may be ordained, at the discretion of an Annual 
Conference, without serving out the regular probation. 

Though this delay may sometimes seem unnecessary, con- 
sidering the sacredness of the ministerial work, and that our 
ministers are not required to pursue a thorough literary and 
theological course of study before entering upon their public 
duties, it is evidently a wise arrangement. Many first 
served as class leaders, then as exhorters, and afterward as 
local preachers, before they were graduated to deacon's 
orders, and two or four years more before they were ordained 
elders. By this gradual advancement in office, they have 
steadily matured in knowledge and grace, and are in little 
danger of falling out with our system, or making many dan- 
gerous mistakes in its administration. The two years' pro- 
bation, preparatory to admission into an Annual Conference, 
is also a salutary arrangement. It gives the Conference an 
opportunity to become acquainted with the candidates and 
their qualifications, and the candidates get a better idea of 
the work, and can judge more correctly as to the propriety 
.of undertaking it. Two years often satisfies them, or the 
Conference, or both, that they have missed their calling, and 
hence they abandon it for something more congenial with 
their adaptations. If some brethren might be admitted 
with lest delay, experience has demonstrated that two years' 
probation is none too long, as a general rule. 

The regular officers of the church are bishops, presiding 
elders, preachers in charge, preachers, exhorters, class 
leaders, stewards, trustees, book-agents, editors, and vari- 
ous secretaries. These are all provided for, and their 



322 



COMPENDIUM OF METHODISM. 



sphere of action defined in our Book of Discipline. The 
last three have been added since the organization, to 
strengthen and extend the departments of labor indicated 
by their respective titles. In the same spirit, and in obe- 
dience to the same prudent policy, others will, no doubt, 
be originated when the necessity for their services shall 
be developed. 

Our bishops, at the present, are eighteen in number. 
They are constituted by the election of the General 
Conference, and the laying on of the hands of three 
bishops, or, at least, of one bishop and two elders. 

Their duties are : 1. To preside in the Conferences, both 
General and Annual. 2. Fix the appointments of the trav- 
elling preachers, under certain limitations and restrictions. 
3. Travel through the connection at large. 4. Change, re- 
ceive, and suspend preachers during the intervals of the Con- 
ferences. 5. Oversee the spiritual and temporal business of 
the whole Church. 6. Ordain bishops, elected and presented 
to them for the purpose by the General Conference, and eld- 
ers and deacons elected and presented by the Annual Con- 
ferences. And, 7. To decide all proper questions of dis- 
cipline in the Annual Conferences, subject to an appeal to 
the General Conference. Hence, to borrow the language 
of the State, their duties are chiefly executive, but partially 
judicial. Their business is not to make law, but to keep and 
enforce it upon others ; not to originate new plans, but to 
carry those into successful effect which have already been 
adopted. And to these duties they are firmly bound, and 
for the neglect of any one of them they may be disfran- 
chised by the body which elected them, and to which they 
are amenable. Indeed, if they cease to travel and attend 
to their work, without the consent of the General Conference^ 
their episcopal authority is at an end. 



GOVERNMENT OF THE M. E. CHURCH. 



323 



Tins may sound very odd to Episcopalians, who do not 
understand our views ; but it is, nevertheless, true. The 
doctrine that a man, " once a bishop, is always a bishop,' 1 
forms no part of our creed ; nor that a bishop is a higher 
A&ev in the ministry than an elder, and, therefore, to be 
tried only by bishops. In this respect, our bishops stand on 
a par with the elders. Their distinction is that of office, not 
of order. They are regarded as first among their equals. 
— constituted and endowed by them for convenience sake, 
to perform important duties, 

A presiding elder is a sort of sub-bisJiop, more of the 
diocesan character, as he only travels through a given terri- 
tory, which he can compass several times a year. He is 
appointed by a bishop, and required by the discipline to 
hold Quarterly Conferences in the several societies in his 
district, — in the absence of a bishop, to preside in the An- 
nual Conferences, — take the charge of all the elders, dea- 
cons, preachers, and exhorters within his territory, — and 
change, receive, and suspend preachers, during the inter- 
vals of the Conference, according to our rules. He is to 
oversee the spiritual and temporal business of the church — 
promote the cause of missions, Sunday Schools, and other 
benevolences; decide all questions of law in his Quar- 
terly Conferences, subject to an appeal to the president 
of the next Annual Conference — take care that every 
part of the discipline is enforced, and report the state of 
his district to the bishops. 

He may occupy the same held six successive years, and, 
after an absence of six years, he may return to it if the bish- 
ops see cause ; or, if they find him unsuited to the work, 
they may remove him at pleasure. Each Annual Confer- 
ence is divided into several districts, according to the ex- 



324 



COMPENDIUM OF METHODISM. 



tent of its territory and the number of its societies, in each 
of which there is a presiding elder. But these officers., 
though appointed by the bishops, and are their u helpers " 
in the superintendency, are strictly responsible for their con- 
duct to the Conference of which they are members. 

A preacher in charge is one having jurisdiction of a cir- 
cuit or station. In the absence of the presiding elder he 
is chairman of the Quarterly Meeting Conference ; has the 
oversight of all the preachers and members, as well as of 
the spiritual and temporal business connected with his so- 
ciety ; appoints and changes the class leaders ; receives, tries, 
and expels members, according to the discipline, and attends 
to all other matters necessary to the prosperity of the cause, 
as specified or implied in the catalogue of duties printed for 
his guidance. He is required to report quarterly to his 
presiding elder. 

The term preacher indicates, in our dialect, one who has 
a license to preach. Elders and deacons are necessarily 
preachers, but all preachers are not elders or deacons. We 
have many preachers, both travelling and local, who are not 
ordained, and, of course, not represented by the term elder, 
or deacon. They are sometimes placed in charge, as are 
deacons ; but more experience, and fuller ministerial endow- 
ments, are desirable. They are licensed by the District 
or the Quarterly Conference, to which they are amena- 
ble for their conduct, as are all local preachers, but have 
the right of appeal to the Annual Conference. Travel- 
ling preachers in full connection are amenable to the 
Annual Conference to which they belong. But a super- 
annuated preacher, living out of the bounds of his Con- 
ference, being accused, may be held to trial in the Con- 
ference within whose bounds he resides, and be acquitted, 



GOVERNMENT OF THE M. E. CHURCH. 



325 



located, suspended, or expelled, in the same mannei as if ho 
were a member of said Conference. But in all cases of 
condemnation, he may appeal to the General Conference. 

An exhorter is one who, in consideration of his possessing 
gifts and graces adapting him to the work, is licensed to 
hold meetings, as he may have opportunity, and exhort the 
people. Where there is a scarcity of ministers, or a call 
for more meetings than the ministry can attend, this office is 
very useful. Many who are not qualified to preach, and 
who, were they to attempt it, would make a lamentable 
failure, may do important service to the cause in this way. 
The office designates them, as, in the judgment of the 
church, the most suitable to take the lead of conference 
meetings, in prayer and exhortation ; and it often gives 
them confidence to do what they w T ould not dare to under 
take without it, if, indeed, it would be proper. It has been 
a very useful office, furnishing a sort of probation to the 
ministry, and preparing the way for the more efficient dis- 
charge of its functions. But we fear it is not now T as useful 
as it might be made. The gift of exhortation should be 
encouraged in the church as well as the gift of prayer, and 
is hardly less important to success. The warm out-speaking 
of the heart, in fervent expostulation and warning, is often 
more profitable than explanatory preaching. The license is 
first given by a preacher in charge, on the recommendation 
of the class to which the candidate belongs, or the leaders' 
meeting, but is renewed annually by the vote of the Quar 
terly or the District Conference. 

Class leaders are church officers of the highest import- 
ance. As we divide the whole country into Conferences, 
and the Conferences into districts, and the districts into 
circuits and stations, so we divide the circuits and stations 
into classes, and place them under the supervision of men 



326 



COMPENDIUM OF METHODISM. 



we denominate leaders, whose duty it is to see each membei' 
of his class weekly, and, by religious counsel and advice, 
help them to fight the good fight of faith. All the members 
of the church being thus classified, if the leaders are true to 
their obligations, they will be useful, and always ready to sec 
the preacher, and give him a strict account of each one. 
Thus, by the aid of these functionaries, whom Southey com- 
pares to non-commissioned officers in the army, the preacher 
is enabled to learn the condition of his church at once, 
though a stranger, and exercise pastoral care that would be 
utterly impracticable without them. They are often, as this 
same writer humorously remarks, " tax-gatherers," and take 
weekly collections, and pay them to the stewards ; in view of 
which he represents our " spiritual policy " as " perfect." 
This sounds better coming from an enemy than from a friend. 
However, the classes usually consist of from twelve to thirty 
persons, located contiguously to each other and to the place 
of meeting, if practicable, and assemble once a week, either 
in a class-room prepared for the purpose, or in private houses, 
and the presence or absence of each is noted in a book. If 
any are sick, or fail to attend for other cause, the leader 
is expected to visit them, and advise, admonish, encourage 
and pray with them, as their circumstances require. Bishops 
Coke and Asbury give the office its proper character. They 
say : " The revival of the work of God does, perhaps, 
depend as much upon the whole body of the leaders as it 
does upon the whole body of the preachers. We have 
almost constantly observed, that when a leader is dull, or 
careless, or inactive, the class is, in general, languid ; but, 
nn the contrary, when the leader is much alive to God, and 
faithful in his office, the class is also, in general, lively and 
spiritual. Every leader is, in some degree, a gospel minis- 
ter. Oui leaders, under God, are the sinews of our society, 



GOVERNMENT OF THE M. E. CHURCH. 



327 



and our revivals will ever, in a great measuie, rise or fall 
with them/' 

With this view of the office, who can fail to see its admir- 
able adaptation to our itinerant system ? It is an indispen- 
sable adjunct, without which the system would be essentially 
defective, And, exercised with fidelity, it furnishes a com 
plete refutation of some of the strongest objections urged 
against our itinerancy ; for, after all, though our ministry is 
itinerant, we have a settled pastor ute. 

But leaders should be men of sound, fervent, and enlight- 
ened piety. Without this sacred endowment, they cannot 
properly appreciate their high responsibilities, or discharge 
them successfully. They may, indeed, go through with the 
form, but, alas ! it will be a spiritless operation. They must 
feel the " blessedness," before they can speak of it with be- 
coming interest and power. And, besides, they are to be 
examples to their flock, — not only to teach and exhort, but 
to furnish the model in their own experience and practice, 
both in religious meetings and before the world. We have 
been mortified and afflicted many times by the bad example 
of class leaders in our prayer meetings and love feasts ; and, 
indeed, on other occasions. If these functionaries neglect 
their duty, what may we expect of their class members. 
Piety, profound, burning piety, is indispensable to their 
efficiency. 

Stevjards are another class of officers connected with each 
* circuit and station, whose principal business is to provide the 
elements for the Lord's Supper, and attend to the finances 
of the church, particularly the current expenses, and contri- 
butions for the poor. But, as they are supposed to be men 
of solid piety and sound judgment, and as their pecuniary 
duties require them to be considerably acquainted in the 
society, they are a sort of advisory committee to the preach- 



328 



COMPENDIUM OF METHODISM. 



ers,to inform them of cases of sickness and disorderly con- 
duct, to suggest what they think wrong in them, and coun- 
sel them when asked in reference to various questions of 
administration. They are nominated by the preacher in 
charge, and elected by the Quarterly Conference, to whicli 
body they are accountable for the faithful performance of 
their duties. The number connected with each charge 
varies from three to thirteen, according to the difficulties 
of the business and the supply of suitable candidates. 

Trustees are a useful class of local officers, to whom is en- 
trusted our church property, particularly our meeting- 
houses and parson ages. They generally number from three 
to nine, and are incorporated with full powers to hold a 
certain amount of property for the use of the church to 
which they belong, according to our discipline and usages. 
They are responsible to the Quarterly Conference, and are 
required to make an annual report of their doings. They 
are bound, also, by the laws of the State where they live, 
to hold whatever property is committed to them, agreeably 
to the stipulations of the trust. One of these is, and 
always ought to be, that our meeting-houses and parsonages 
shall be for ever open to the ministers of our church duly 
appointed to occupy them. Otherwise, a board of trustees 
might dismiss their preachers, and appropriate the property 
to the support of opposing doctrines and measures, leaving 
the donors to seek accommodation elsewhere. This will not 
do. The founder of Methodism had sagacity enough to see. 
that to invest trustees with discretionary control of oui 
meeting-houses, would break down the itinerancy at once. 
And he provided against so fatal a contingency by restrict 
ing their power, and requiring them to hold our pulpits open 
to the men and for the purposes for which they were made. 
Hence, if our deeds are properly drawn, and trustees under- 



GOVERNMENT OE tHE M. E. CHURCH. 820 

take to divert our property to other uses, the civil courts 
will soon set them right on a general principle of law recog- 
nized in all civilized countries, viz., that trust property must 
he holden for the purposes, and to the uses, for which it was 
given. The experiments of recreant trustees, and the action 
of the courts, both in Europe and America, have placed thie 
matter in its true light, and given us entire confidence in 
the inalienableness of our pulpits, so long as the church 
wishes to occupy them according to the design of their 
construction. 

This arrangement has occasioned us some little trouble. 
Our opponents, who have never lacked a disposition to com- 
plain of us, have made it the occasion of saying and writing 
many foolish things to our disadvantage. For instance, they 
have published, for the thousandth time, probably, that the 
bishops oivn all our meeting-houses, and can do with them as 
they please. There are tens of thousands in New England 
w r ho believe this, and will, probably, carry the belief with 
them to their graves. They have read it in their religious 
papers, and heard it from the pulpit and in private, and " it 
must be true." They look upon our bishops as enormous 
church-mongers, having and holding any quantity of meeting- 
houses, for which they never paid a cent, and which they 
may sell at pleasure. Our denial of it has only given fresh 
occasion for a re-publication of the old falsehood, and, 
hherefore, of fuller assurance of its truth, and we see no 
way to correct the evil. However, the influence of it is 
not so injurious as formerly. New England ministers and 
churches have learnt something by experience. When they 
had every thing their own way, and Church and State were 
nearly allied, their mode of settling meeting-houses did well 
enough. But when the absurdities of their theology came 
under investigation, and drove some into Unitarianism, and 



330 



COMPENDIUM OF METHODISM. 



others into Universalism ; and their societies were divided, 
and they lost several hundreds of their meeting-houses, and 
many of their parsonages and parish funds, they began to 
wake up to the idea that people sometimes change their 
opinions, and that property holden subject to their will, may 
be used for a very different purpose to-morrow than what is 
contemplated to-day. The result was the adoption of a prin- 
ciple similar to our own ; since which much less complain! 
has been heard. They now build meeting-houses for a church 
or society, properly described and recognized, and define 
the use and purposes to which they are to be applied, as they 
should do, and find it the more peaceable and economical 
way. 

With slight variations to accommodate it to State laws, 
our disciplinary deed is a very safe instrument. In build* 
ing free houses, for which it was drawn, it will need very 
little alteration in any place. In building proprietors' 
houses, brethren sometimes make a different provision for 
the appointment of trustees, but seldom in securing the use 
of the pulpit to the church. This is indispensable. If those 
who propose to build will not so frame their deeds as to 
make this matter sure, our better course is to stand aloof, 
and have nothing to do with it. Though it m&y commence 
in peace, it will end in war, and in the subversion of the 
cause it is intended to promote. The few instances in which 
societies have attempted to mend Methodism in this respect, 
ought to be a sufficient warning to all who come after, that 
such attempts are disastrous, both to the owners of the pews 
and those who occupy them. Every meeting-house should 
be secured to one object or another. If it be designed for 
the Baptists, let it be so stated in the deed. Their proper 
title, as it is known in law, should be given. If it is for our 
church in any particular place, let it be so stated, and that H 



GOVERNMENT OF THE M. E. CHURCH. 331 

is to be held for ever for the worship of God, according to 
the discipline and usages of the Methodist Episcopal Church. 
Then there will be no chance for misunderstanding ; and if 
trustees should attempt to divert it, it will not be difficult to 
restrain them. 

But let it be observed, this does not imply oivnership in 
the bishops or Conferences. Neither can sell the house, or 
let it for any other purpose, nor indeed for this ; but they 
can claim to use it according to our rules. If the house be 
free, the ownership lies with the church which erected it ; 
but still, only as a house of worship. They cannot sell it 
any more than the trustees. They have entered into legal 
covenant with each other, to appropriate so much money to 
build a house for this purpose. If any get tired of it he 
can adopt another mode, but he cannot appropriate the 
house to its maintenance. Where individuals have cove- 
nanted to erect a house, and take the amount of their sub- 
scription in a pew or in pews, the case is a little different, 
But the fee of the house is no more in the pewholders than 
it is in the contributors where the house is free. They can- 
not sell it, or pervert it to any other purpose. But they 
may occupy the pews of which they have deeds, or they may 
rent , or sell them, or make them free ; but they can do 
neither or any thing else, only in subordination to the objects 
agreed upon in the outset, and incorporated into the deed. 
This arrangement protects minorities against the perversion 
of their money to uses they never would agree to, prevents 
them and their ministers from being turned out of doors, and 
obviates contention, by withholding from disaffected and 
apostate individuals all ground of hope, that, by any strata- 
gem, they can alienate the property and employ it to suil 
their new, and perhaps impious ends. If this is not both 



332 



COMPENDIUM OF METHODISM. 



right and expedient we greatly mistake. But, as before 
stated, other sects have come to do the same thing. 

Our Book Agents are four in number ; two at New York, 
and two at Cincinnati, Ohio, having equal authority, all 
appointed by the General Conference. They have our de 
nominational book business in charge, embracing the publi- 
cation of Sabbath School, and general books and tracts, and 
our various periodicals. They are, of course, responsible to 
the body from which they received their appointment ; which 
body is represented, during the intervals of its sessions, by a 
large and respectable Book Committee, who supervise their 
doings, and decide all questions necessary to the security 
and success of the concern. 

The Editors of our books and periodicals are also ap- 
pointed by the General Conference, and are responsible to 
that body for their official conduct. They, too, come under 
the supervision of the Book Committee, who have power to 
suspend them, as well as the agents, if they judge it neces- 
sary for the interests of the church and the concern. 

Besides these officers, we have three Corresponding 
Secretaries connected with our Missionary operations, who 
give their whole time to raising funds, etc., under the 
direction of the Missionary Board. Our Church Exten- 
sion Society has also a Corresponding Secretary and an 
Assistant, who look after its operations in connection with 
its Managers. The Freedmen's Aid Society, too, which 
aims to assist and elevate the millions of our colored peo- 
ple who have lately emerged from slavery, has two Corre- 
sponding Secretaries, with needed assistants. These offi- 
cers are all elected by the General Conference, as are the 
Boards of the first two societies named, embracing an 
equal number of ministers and laymen. They are to 



GOVERNMENT OF THE M. E. CHURCH. 



333 



their respective interests what the Editor of our Sabbath 
School Department is to the Sabbath School interests; 
with this difference, he is less confined, and may render 
important service in extending the kingdom of Christ in 
the earth. 

Thus our church is marshalled : the secretary looking 
after the heathen, — the Sabbath School editor after the child- 
ren, — the agents, and other editors, after both, in connec- 
tion with the general intelligence, defence, and purity of the 
whole church, — the trustees taking care of our churches 
and parsonages, — the stewards attending to our current 
expenses, — the leaders to the spiritual welfare of their 
classes, — the preachers watching over their flocks, — the 
presiding elders superintending both preachers and people in 
their districts, with all the other interests of the cause, — and 
the bishops overseeing the whole. 

But the reader will have an imperfect view of our gov- 
ernment, however closely he may study this picture, unless 
he looks also at our judicatories. There are two points to 
be considered in criticizing a system of government, viz., its 
safety and efficiency. A government may be so safe, — that 
is, so guarded, — as not to be efficient ; or it may be so effi- 
cient and powerful, as not to be safe. The best system is 
that in which the safety and efficiency are about equally 
balanced. Power too diffused is useless ; too condensed it is 
dangerous. It is therefore that communities, having the 
right of self-government, clothe an individual, or a small 
number of individuals, with all their own executive and 
judicial power. This renders the authority of the whole 
community available to meet every emergency, and hence 
promotes security. But lest the individual, or individuals, 
thus endowed should prove recreant, and oppress their con- 
stituents, they limit their authority, and hold certain checks 



334 



COMPENDIUM OF METHODISM. 



upon them for their own safety. Thus the Crown of 
England is limited by the Houses of Lords and Com- 
mons, and the President of the United States by the Con- 
stitution and Congress. 

From what 1ms been said, it will be perceived that the 
offices recognized in the Methodist Episcopal Church in- 
volve considerable authority. A brief reference to our ju- 
dicatories wdll show, in part, how that authority is guarded. 

The highest is that of the General Conference. This 
body meets once in four years,and is composed of one dele- 
gate for every forty-five members of each Annual Confer- 
ence, and one layman from each Conference which has 
only one clerical delegate, and two laymen from Confer- 
ences which have more than one clerical delegate. It is the 
only rule-making, or legislative body, of the church, and 
ordains such alterations in our discipline, from time to time, 
as experience shows to be necessary. But it is not without 
limit. 1. It cannot revoke or alter any of our articles of 
religion, or establish any new standard of doctrine ; nor is 
there any power in the church to do it. 2. It cannot allow 
of more than one representative to every fourteen members 
of each Annual Conference, nor less than one to every 
thirty, except in case of a fraction of two-thirds of the num- 
ber fixed as the ratio of representation, when the Confer- 
ences shall be entitled to an additional delegate, and except, 
too, that no Conference, however small, shall be deprived 
of the privilege of one delegate. 3. It cannot destroy our 
episcopacy, nor the plan of its general superintendency. 
4. Nor can it revoke or change our general rules. 5, Nor 
do away the privileges of our ministers or preachers of trial 
by a committee, and of an appeal ; or the privileges of our 
members of trial before the society, or by a committee, and 
of an appeal. 6. It is also limited in the appropriation of 



GOVERNMENT OF THE M. E. CHURCH. 335 

the produce of the Book Concern and Chartered Fund; 
But any of these restrictions, except the first, may be modi- 
fied by a vote of two-thirds of the General Conference, pro- 
vided it be recommended or concurred in by three-fourths of 
all the members of the several Annual Conferences, who 
shall be present when the subject is considered in their 
respective Conferences, and vote. 

This is also a judicial body. It takes original cognizance 
of the bishops, and is authorized to expel them for improper 
conduct, and receives and settles appeals from their decision 
on law questions, and from the action of the Annual Confer- 
ences, in the trial and conviction of any of their members. 
Besides, it reviews the records of the said Conferences, and 
proscribes any action it shall deem unconstitutional. 

It is, indeed, the great wheel of the connection, and gives 
motion, direction and stability to all the others. Consider- 
ing that it appoints and controls the bishops, and our other 
general functionaries, it may be said to possess important 
executive powers also. But its powers are none too extended 
to be effective, or too loosely guarded to be safe. 

Our Annual Conferences come next in order. These 
assemble, as their title indicates, every year, and are com- 
posed of all the travelling preachers who are in full connec- 
tion within certain geographical limits. The number of 
these bodies is, at present, one hundred and twenty- 
three, besides twelve Mission Conferences in the United 
States, and nine in foreign countries. They have no 
legislative authority whatever. Their official work is 
judicial and executive. It is indicated by the follow- 
ing inquiries, which are introduced by the president as 
here recorded : 1. What preachers are admitted on 
trial ? 2. Who remain on trial ? Upon this question be- 
ing asked, the list of those who have been on trial one 
22 



336 



COMPENDIUM OF METHODISM. 



year or more (for sometimes they are kept on trial three or 
four years) is called, and their character and prospects are 
reported by their presiding elder, and others ; and if they 
are succeeding, they are continued ; if not, they are dropped. 
3. Who are admitted into full connection ? 4. Who are the 
deacons ? 5. Who have been elected and ordained elders 
this year? 6. Who have located this year? Every trav- 
elling preacher can locate, and thus leave the Conference 
when he pleases. 7. Who are the supernumeraries? 
That is, who are so far worn out in the itinerant work, as to 
be unable to do full service ? 8. Who are the superannu- 
ated preachers ? or, the preachers who are so infirm as to be 
unable to preach at all. 9. Who have been expelled from 
the connection this year ? 10. Are all the preachers blame- 
less in life and conversation ? To answer this intelligently, a 
thorough examination of each member is had in the presence 
of the Conference. 11. Who have died this year? 12. What 
numbers are in society? This brings out a numerical 
report from all the preachers in charge, which answers the 
question. 13. What amounts are necessary for the support 
of superannuated preachers, and the widows and orphans of 
preachers, and to make up the deficiencies of those who 
have not obtained their regular allowance on the circuits ? 
This involves the report of our estimated salaries, and the 
amount paid on them. 14. What has been collected on the 
foregoing amounts, and how has it been applied ? This 
brings out our stewards' reports, and the amount of our col- 
lections in each society for these objects. 15. What has 
been contributed for the support of missions, &c, &c. ? 
This secures a report of all our benevolent operations. 

16. Where are the preachers stationed this year ? This is 
answered by the bishop, after all the other business is done. 

17. Where and when shall our next Conference be held? 



GOVERNMENT OF THE M. E. CHURCH. 337 

The place is settled by the Conference, — the time by the 
president. 

The foregoing are the leading items of the business of 
an Annual Conference. For a full list see Discipline, 
1896, H 77 and 78. 

To these items of regular business the Conferences fre- 
quently add others, by mutual consent. Thus, they dis- 
cuss temperance, peace, moral reform, slavery, and other 
great questions, and send forth their manifestos to the 
world, as they judge right and expedient. 

In their judicial capacity, they receive and try com- 
plaints preferred against any of their members, and re- 
prove, suspend, and expel them, as the nature of the case 
requires. They also try appeals, made by local preachers, 
from the decision of Quarterly Conferences by which they 
have been impeached. And it is proper to observe that 
the members of the Conference are liable to arraignment, 
not only on moral and religious grounds, but on account 
of their administration of discipline ; and that, too, by 
any member who may be aggrieved with their conduct. 

Quarterly Conferences are holden quarterly by the pre- 
siding elders in each circuit or station in their respective 
districts. They are composed of all the travelling and 
local preachers, exhorters, stewards, and leaders of the 
circuit, also trustees, and the first Sunday School superin- 
tendent. They have the exclusive authority to license 
men to preach, but are not permitted to do so unless they 
come recommended by the society to which they belong, 
or by a leaders' meeting. Then, after due examination 
on the subjects of doctrines and discipline, they can give 
the license, if they see cause, and recommend a local 
preacher to the Annual Conference, to be ordained or 
admitted to the travelling connection, or both. 

They also receive and try complaints preferred against 



338 



COMPENDIUM OF METHODISM. 



local preachers, and appeals of laymen from the action of a 
society by which they have been impeached. Besides, they 
appoint the stewards, and hold them to account for their 
doings, have an oversight of the trustees and Sabbath 
Schools, and, indeed, of all the interests of the society. 

These are the principal items of business in the Quar- 
terly Conference. (See full list in Discipline, 98 
and 99.) 

A District Conference is organized when the majority 
of the societies in any district vote in favor of its adop- 
tion. The business of this Conference is laid down in 
Discipline, 92-95. 

To these we may add what are known by the name of 
Leaders'* or Board Meetings, usually composed of the 
preacher in charge and the leaders and stewards of his 
society. These are held frequently, and take cognizance 
of everything pertaining to the temporal and spiritual in- 
terests of the society with which they are connected. 
And, generally, as is this body, so is the society. Being 
usually composed of a number of the most intelligent and 
influential men of the church, it operates as a balance 
wheel, and regulates the whole body. Stewards and trus- 
tees hold occasional meetings by themselves, but these 
are only for the more convenient performance of their 
respective duties. 

Thus, our highest officers are under law, and our law- 
makers under a constitution they may not infringe. Each 
man is clothed with power equal to the work assigned him ; 
but is bound to exercise it by specific rules, and with 
reference to a given purpose, and may be called to a strict 
account if he does not. But as the peculiar advantages 
of this system are to be considered in another place, we 
will not enlarge upon the subject here, 



CHAPTER III. 



METHODIST EPISCOPACY, BOTH SCRIPTURAL AND WESLEY AN. 

From the two preceding chapters, the uninitiated will be 
able to form something of a correct idea of our government, 
and the points of difference between it and the other sys- 
tems. He will, therefore, be able to appreciate the objec- 
tions and arguments which have been urged against particu- 
lar parts of it, and what we are about to say in its defence. 
Among the most ancient objections, and one which is quite 
formidable in certain communities, is, that our episcopacy is 
not valid; in other words, that our bishops are no bishops , 
and consequently we have no valid ministry or church. The 
argument in support of this sweeping allegation is, in sub- 
stance, as follows : To be a scriptural bishop, one must 
have received his ordination in a direct and uninterrupted 
line of succession from the apostles : but Methodist bishops 
have not thus received their ordination; therefore, Meth- 
odist bishops are not scriptural bishops. 

This argument, it will be perceived, is based upon the 
fiction of uninterrupted succession, which is too fanciful to 
merit sober treatment. When we consider the divisions that 
early occurred in the church ; that various and conflicting 
claims to supremacy were pressed to the greatest extremes ; 
that during the Bark Ages, embracing more than a thou- 
sand years, the church was sunk in the deepest ignorance 
and corruption, so that it is exceedingly doubtful whether 

339 



340 



COMPENDIUM OF METHODISM . 



there was a valid bishop on earth, it is manifest that such a 
succession could not have been maintained without one con- 
tinued miracle. But could it be proved, it would not estab- 
lish its validity, since many of the popes, each of whom is 
assumed to be a link in the chain, are known to have been 
so basely profligate, and utterly unworthy of the titles they 
bore, that, had they received a genuine ordination, they were 
not in a condition to transmit it to others. This is not the 
writer's opinion, only ; it is the sentiments of wise and pious 
Episcopalians, who have something more than a mere succes- 
sion to rely on for their authority. 

Bishop Hoadly says, "lam fully satisfied that, till a con- 
summate stupidity can be happily established and universally 
spread over the land, there is nothing that tends so much to 
destroy all due respect to the clergy, as the demand of more 
than can be due them ; and nothing has so effectually thrown 
contempt upon a regular succession of the ministry, as the 
calling no succession regular but what was uninterrupted ; 
and the making the eternal salvation of Christians to depend 
upon that uninterrupted succession, of which the most 
learned must have the least assurance, and the unlearned 
can have no notion, but through ignorance and credulity" 
Eusebius was one of the earliest historians, and in attempt- 
ing to trace the succession, declared it to be " a matter of 
much doubt, — that he had but slight authority to depend 
on respecting the definite fields of the apostles, if they had 
any, and that was mere report." Who their successors 
were, he says, it " is no easy thing to tell." Hence, says 
Bishop Stillingfleet, " If the successors of the apostles by 
the confession of Eusebius are not certainly to be discovered, 
then what becomes of that unquestionable line of succession 
of the bishops of the several churches, and the large dia- 
grams made of the apostolical churches, with every one's 



METHODIST EPISCOPACY. 



341 



name set down in his order ? " Other bishops nave seen 
the folly of these pretensions, and repudiated them, but we 
have not room to quote their words. Nor is it necessary. 
The facts that the least deviation is allowed to make a breach 
in the imaginary chain ; that there have been two, and even 
three popes at the same time, excommunicating and denounc 
ing each other, — that some of them were officially declared 
to be schismatics, Arians, magicians, and heretics, and that 
the succession, if there be any such thing, has come down 
through these very men, seems to be sufficient to brand it as 
a miserable fabrication. 

And still there are other objections to it, not less formid- 
able. It attributes a virtue to mere ceremonies, that they 
do not possess. " Christianity has its rights, simple, and 
hallowed, but teaches them with a latitude, in respect to 
their mode, which shows that their spirit, not their letter, 
constitutes their importance. The genius of Christianity is 
spiritual, not formal. This tenacity for modes destroys its 
spirituality ; it is the source of Puseyism, and the infinite 
corruptions of Popery. The doctrine of a special mysterious 
virtue inherent in the acts of a man, because of a specific 
mode of appointment to his office, is but a step from the doc- 
trine that he imparts a special virtue to the sacraments, by 
which, independently of the moral temper of the recipient, 
they save his soul ; a religion of forms without morals — 
transubstantiation — the adoration of the host — implicit 
reliance on the mediation of the priest — and numerous 
other delusions follow in the train." — Stevens' Church 
Polity, p. 74. 

To say nothing of the uncharitableness of a doctrine that 
unchurches the Christian world, and leaves them to hope 
only in the uncovenanted mercies of God, our final remark 
is, that it is not supported by one single passage of Scripture, 



342 



COMPENDIUM OF METHODISM. 



which is equivalent to the most positive declaration against 
it. If the doctrine be true and important, as assumed, 
surely there is nothing Christ and the apostles would have 
taught sooner, or more explicitly. It is, therefore, false, or 
those teachers sent from God were recreant to their high 
calling. 

We accord with a writer in the Edinburg Review, who 
says : " Whether we consider the palpable absurdity of this 
doctrine, its utter destitution of historical evidence, or the 
outrage it implies on all Christian charity, it is equally re- 
volting. The arguments against it are infinite ; the evidence 
for it absolutely nothing. It rests not upon one doubtful 
assumption, but upon fifty. First, the very basis upon 
which it rests — the claim of episcopacy itself to be of apos- 
tolic origin — has been most fiercely disputed by men of equal 
erudition and acuteness, and, so far as can be judged, of 
equal integrity and piety. 

" Again, who can certify that this gift has been incor- 
ruptibly transmitted through the impurities, heresies and 
ignorance of the Dark Ages ? Is there nothing that can 
invalidate orders ? The chances are infinite that there have 
been flaws somewhere or other in the long chain of succes- 
sion ; and as no one knows where the fatal breach may have 
been, it is sufficient to spread universal panic through the 
whole church. What bishop can be sure that he and his 
predecessors in the same line, have always been duly conse- 
crated ? or what presbyter, that he was ordained by a bishop 
who had a right to ordain ? But the difficulties do not end 
here. It is asked, how a man, who is no true Christian, can 
be a Christian minister ? how he, who is not even a disciple 
of Christ, can be a genuine successor of the apostles ?" 

How Episcopalians can make up their minds to criticize 
their more successful neighbors, on a point upon which they 



METHOT>IST EPISCOPACY. 



343 



are so much exposed themselves, is unaccountable. Yet 
they do it, and urge their silly pretensions with an air of 
self-security that is hardly paralleled. Such an example of 
boasting weakness is not upon record, unless it may be 
found in some of the adventures of the knight of La Maneha, 
in the assumption of the prince of darkness when he at- 
tempted to purchase the homage of Christ, or in the lordly 
dictation of the maniac, when he fancies himself some extra- 
ordinary personage. If we were in their confidence, we 
should suggest that they " examine themselves." When 
they can satisfy the world that a lay woman is the legitimate 
head of the church, and explain the power of national lines to 
extinguish episcopal orders ; in other words, how their 
bishops are out of the succession the minute they touch 
English soil, and enlighten the community on other similar 
questions, their pretensions will appear to better advantage. 

The term bishop, (epishopos,^) signifies an overseer, or 
one who has the direction of any thing. It is employed in 
the Scriptures to designate pastors of churches ; as in Acts 
xx. 28, and several other places. Christ is called the 
"Bishop of our souls." As used by the apostles, in refer- 
ence to pastors, it signifies the same as presbyter or elder, 
and the terms are applied to the same men, and the same 
office. When St. Paul came to Miletus, " he sent to Ephe- 
sus and called the elders (presbuteroi) of the church, and 
charged them, Take heed to all the flock, over the which 
the Holy Ghost hath made you overseers," (episkopous^) 
St. Peter says, " The elders, (presbuterous,) w 7 hich are 
among you, I exhort, feed the flock of God which is among 
you, taking the oversight (episkopountes) thereof. And 
says Paul to Titus, " For this cause I left thee in Crete, 
that thou should set in order the things that are wanting, 
and ordain elders, (presbuterous,) in every city," provided 



344 



COMPENDIUM OF METHODISM. 



he should find any suitable. " For," says he, ' a Ushop 
(episkopori) must be blameless," &c,, showing that bishop 
and elder mean the same thing. 

The testimony of the fathers sustains this view of the 
subject beyond a doubt. They knew no difference in the 
meaning of the terms. Clement, Polycarp, Justin Martyr, 
Ireneas, and others, used the terms interchangeably, and 
avowed this to be their legitimate import. Those who wish 
to consult them further are referred to Bang's Original 
Church, and Coleman's Primitive Church. 

Neale says of the reformers, under King Edward, that 
they " believed but two orders of church men in Scripture, 
bishops and deacons ; and, consequently, that bishops and 
priests were but different ranks or degrees of the same 
order." Therefore, " they gave the right hand of fellow- 
ship to foreign churches, and to ministers who had not been 
ordained by bishops." In a work prepared by Cranmer, 
Latimer, and eight other bishops, at the command of the 
King, it is affirmed, that in the New Testament, there is no 
mention made of any degrees or orders, but only of deacons 
and of priests, or bishops." This was the prevailing doc* 
trine, then, but times and plans have altered. In a work 
called "The Necessary Erudition of a Christian Man," ap- 
proved by parliament in 1715, the King says, in his preface, 
" that priests [or presbyters] and bishops are, by God's 
law, one and the same, and that the powers of ordination 
and excommunication belong equally to both." Lord King, 
Archbishop Usher, Bishop Stillingfleet, and others, attest to 
the same, particularly that the power of ordination lays with 
the presbyters, and that they did ordain. 

Stillingfleet says, "In the primitive church the presby- 
ters either did or might ordain others to the same authority 
with themselves ; because the intrinsical power of order is 



METHODIST EPISCOPACY. 



345 



equal in them, and in those who were afterward governors 
over presbyters. And the allocation of orders doth come 
from the power of order, and not merely from the power of 
jurisdiction. It being likewise fully acknowledged by the 
schoolmen that bishops are not superior to presbyters as to 
the power of order." 

" The terms bishop and presbyter," says Dr. Mason, "in 
their application to the first class of officers, are perfectly 
convertible ; the one pointing out the very same class of 
ruler with the other, is as evident as the sun shining, in his 
strength. Timothy was instructed by the apostle Paul in the 
qualities which were to be required in those who desired the 
office of a bishop. Paul and Barnabas ordained presbyters 
in every church which they had founded. Titus is directed 
to ordain, in every city, presbyters who are to be blameless, 
the husband of one wife. And the reason of so strict a 
scrutiny into character is thus stated, for " a bishop must 
be blameless." If this does not identify the bishop with the 
presbyter, in the name of common sense what can do it ? 
Suppose a law, pointing out the qualifications of a sheriff, 
were to say, " A sheriff must be a man of pure character, 
of great activity, and resolute spirit ; for it is highly neces- 
sary that a governor be of unspotted reputation," &c, the 
bench and the bar would be rather puzzled for a construction, 
and would be compelled to conclude either that something 
had been left out in transcribing the law, or that governor 
and sheriff meant the same sort of officer ; or that their 
honors, the legislature, had taken leave of their senses. 

Whence, then, it may be asked, originated the distinction 
between bishops and elders? Writers have traced it to 
various sources. It seems to us to have arisen, at first, from 
different causes. One, probably, was a manifest distinction 
in the endowments and circumstances that existed among 



346 



COMPENDIUM OE METHODISM. 



them. The probability is, that they possessed the same 
diversity of talent and adaptation, that is observed among 
spiritual and holy ministers of the present age. Some were 
peculiarly adapted to be " apostles, some prophets, some 
evangelists, and some pastors and teachers." And all were 
necessary " for the perfecting of the saints, for the work of 
the ministry, for the edifying of the body of Christ." 

Another cause was the necessity of a president, superin- 
tendent, or leader, which all associations of equals feel, espe- 
cially when they meet in conventions, and undertake great 
achievements, which require powerful executive skill, and en- 
ergy. It was a dictate of wisdom then, as now, to place some 
one or more in command, to direct the movements of the enter- 
prise, and see that all parts of the plan were carried into suc- 
cessful operation. This might have been done by lot, or by 
vote, or by common consent. It sometimes happens that one 
is providentially so distinguished, that a formal appointment 
from the body would seem almost ridiculous. The apostles, 
for instance, would have shown themselves wanting had 
they attempted to elect Christ to be their leader, because 
he manifestly held that relation from higher authority. And 
the infant churches, collected and organized by St. Paul, 
would have indicated a want of proper respect for him, had 
they assumed to be equal with him, and to assign him his 
field of labor and jurisdiction. He had begotten them 
through the gospel. Subsequently, ambition and the love of 
power, contributed, no doubt, to elevate the leading spirits o{ 
the church, to the depression of others. And as piety 
declined, and the church became entangled with the state, 
they were enabled to assume and maintain unwarrantable 
authority; and hence arose the prelatical episcopacy, of 
which the world has had so much reason to complain. 

If one is the pastor of a flock, and watches, guides, and 



METHODIST EPISCOPACY. 



347 



feeds it with the bread of life, he is, scripturally, a bishop, 
whether his flock consist of ten or ten thousand,— - whether 
it be limited to a single village, or scattered over a conti- 
nent. Mr. Wesley became convinced of this, more than 
thirty years before he ordained any one, by reading Lord 
King's Account of the Primitive Church, when the authority 
of prelatical episcopacy stood in a different light with him 
from what it did before. Still he reverenced it, and would 
not interfere with its prerogatives any further than the inter- 
ests of souls required. But, having been ordained first a 
deacon, and then an elder, he regarded himself a bishop in 
the proper sense of the word. He was an elder, not only 
by ordination, but by virtue of his age and experience, to 
which the term originally refers. And he was a bishop, not 
merely by virtue of the same ordination, but by reason of 
having an important charge of souls. Thousands, yea, tens 
of thousands, looked to him for spiritual direction. Under 
God, he was their father. He had called them by the gos- 
pel, and they had run after him, and looked to him for 
watch-care and guidance. They knew no other, nor wouli 
many of them follow any other. Had he forsaken them, they 
would, probably, have been scattered to the winds. He 
could not do it without being recreant to the high trusts 
Providence had imposed upon him. To have turned them 
over to the English Church would have been no better than 
placing a living child in the bosom of a dead mother, and in 
many cases it would have been more like casting lambs into a 
den of wolves. The church was dead, and not in a condition 
to appreciate the views and operations of Mr. Wesley, or to 
sympathize with his children. Its bishops would not ordain 
his preachers, nor its priests administer the sacraments to 
his numerous people. Indeed, they repelled them from the 
Lord's table for no other reason than that they were 



348 



COMPENDIUM OF METHODISM. 



qualified to approach it properly. They repelled him, also, 
and otherwise treated him so unkindly, that we have 
wondered at his patience. 

We say, therefore, that he was a bishop, not only in mm 
isterial order, but in jurisdiction, — -a bishop of two hemi* 
spheres, made such by Almighty God, who called him, by 
the Holy Ghost, to the office and work of the ministry, and 
called hundreds and thousands to follow him as their spiritual 
guide. Hence he was under obligation to watch over these 
souls, and supply them with the means of grace to the extent 
of his ability. Not only to send them pastors and teachers, 
bnt such as were endowed to administer the whole gospel, 
its sacraments as well as its precepts and promises. This he 
tried to do for many years, without exercising the ordaining 
prerogative which he believed to be vested in himself, as 
much as in any other man in England, jure divino, to avoid 
creating unneccessary prejudice, and keep the farthest 
possible distance from schism. But his followers, multi- 
plying by the thousand, both in Europe and America, 
and becoming clamorous for the ordinances, especially in 
this country, he submitted to the pressing necessity, and, 
with the aid of Mr. Creighton and Dr. Coke, both pres- 
byters of the Church of England, he ordained Thomas 
Vasey and Richard Whatcoat elders or presbyters, and 
then he ordained Dr. Coke superintendent of the Methodist 
societies in America. 

That he did his duty, exercised and conferred all the 
authority legitimately involved in the two offices, we cannot 
doubt. 1. Because he and his associates were regular pres- 
byters, and therefore authorized to ordain others, as we have 
already shown. 2. Many thousands of his followers were 
destitute of the ordinances. Their own preachers were not 
authorized to administer them, and of others there were frw 



METHODIST EPISCOPACY. 



349 



The Episcopal Church had been about broken up by the 
Revolution, and they were, at that very moment, seeking 
episcopal prerogatives from English bishops. The Methodist 
societies were also getting divided on this very subject. 
They had urged Mr. Wesley so long to send them ordained 
ministers, some were determined to wait no longer. How 
could he have done less than he did, and been true to his 
God and his followers ? 3. But using the term bishop, as a 
mark of official distinction and jurisdiction, Mr. Wesley, in 
the providence of God, w T as the only bishop of the Methodist 
societies, and the only man on earth that was qualified to 
provide them with the ordinances. What had the prelates 
and priests of the English Church done for them, but to per- 
secute and despise them ? What had they done for their 
leader, but to hinder him in his work ? What right had they 
to ordain Methodist superintendents and elders for America ? 
Mr. Wesley was their acknowledged leader, and was 
endowed to do all for them that was necessary, as really as 
Moses was the leader of the Israelites from bondage. Not 
to construct and organize them, merely, but to furnish them 
with all the means of grace. 4. But these prelates would 
do nothing, had they been authorized. Mr. Wesley had 
desired them to ordain some of his preachers for the home 
service, but they would not. He knew how difficult the 
Episcopalians of this country found it to get a bishop 
ordained, and that if he asked for the ordination of a man 
of his selection to the superintendency of American Meth- 
odism, he should only be delayed and spurned. Besides, he 
knew this country was free from English law, and open to 
him as to any other man. 5. He was earnestly solicited by 
his followers to exercise his right to ordain, and assured 
that nothing short of this could hold his societies toge- 
ther. What could he have asked more ? Had he still 



350 



COMPENDIUM OF METHODISM . 



resisted their wishes, he would have shown himself more 
careful of English ceremonies than of American souls. It 
would have been a stain upon his theological and religious 
character to all generations. 

But some will say, supposing it to be true that presbyters 
are authorized to ordain presbyters, it does not justify Mr, 
Wesley in ordaining Dr. Coke a bishop, thus making him 
superior in office to himself. Episcopalians think it quite 
laughable ; and others, to avoid the reproach, deny that he 
ordained Dr. Coke a bishop. But we see no difficulty in the 
case. Is it an uncommon thing for men to elevate others 
above themselves, and induct them into their office by ap- 
propriate ceremonies ? The President of the United States 
is a very high officer, yet he is chosen by men, most of 
whom never enjoyed any higher office than that of a 
voter. Indeed, most offices in a free country, are conferred 
by those who are far below them, and may never rise so 
high as to share their honor. 

But how does it appear that Mr. Wesley made an officer 
superior to himself ? Dr. Coke was a presbyter of the 
Church of England when the ceremony commenced. In 
this respect he stood on a par with Wesley, and was as well 
qualified to ordain. But observe, Mr. Wesley does not pre- 
tend to elevate Dr. Coke to a higher order in the ministry. 
He denies that there is any higher. He ordained him 
rather to an office, — the office of bishop or superintendent 
of the Methodist societies in America, — and authorized him 
to ordain elders, deacons, and other superintendents. 
He did not make him an officer superior to himself, but con- 
ferred on him a part of his own great authority, in a part 
of his own parish, " the world," still holding him, and the 
people placed under his episcopal watch-care, in subordina- 
tion to himself. In other words, he appointed him to go 



METHODIST EPISCOPACY. 



351 



and do m America, what his other duties would not allow 
himself to do, still being the father and governor of the 
whole connection, as before. And the propriety of his 
ordaining Dr. Coke, instead of Dr. Coke ordaining him, is 
seen in the fact that he was the acknowledged fathe? of the 
people to be provided for, whereas Dr. Coke was but a 
younger brother. And further, he had long been desired 
by them to provide for their necessities in this respect. 

The letter he gave Dr. Coke, to introduce him to his new 
field, explains his views and the grounds of his authority in 
the clearest manner. It is as follows : — 

"Bristol, September 10, 1784. 

" TO DR. COKE, MR. ASBURY, AND OUR BRETHREN IN 
NORTH AMERICA. 

" By a very uncommon train of providences, many of the 
provinces of North America are totally disjoined from their 
mother country, and erected into independent States. The 
English Government has no authority over them, either civil 
or ecclesiastical, any more than over the States of Holland. 
A civil authority is exercised over them, partly by the Con- 
gress, and partly by the Provincial Assemblies. But no one 
either exercises or claims any ecclesiastical authority at 
all. In this peculiar situation, some thousands of the inhab- 
itants of these States desire my advice ; and, in compliance 
with their desire, I have drawn up a little sketch. 

"Lord King's account of the Primitive Church convinced 
me, many years ago, that Bishops and Presbyters are the 
game order, and, consequently, have the same right to ordain. 
For many years I have been importuned, from time to time, 
to exercise this right, by ordaining part of our Travelling 
Preachers. But I have still refused, not only for peace 
sake, but because I was determined, as little as possible, tc 
23 



352 



COMPENDIUM OF METHODISM. 



violate the established order of the National Church to which 

I belonged. 

" But the case is widely different between England and 
North America. Here there are Bishops who have a legal 
jurisdiction. In America there are none 5 neither any parish 
Ministers. So that, for some hundred miles together, there 
is none either to baptize or to administer the Lord's Supper . 
Here, therefore, my scruples are at an end ; and I conceive 
myself at full liberty, as I violate no order, and invade no 
man's right, by appointing and sending laborers into the 
harvest. 

" I have accordingly appointed Dr. Coke and Mr. Francis 
Asbury to be joint Superintnedents over our brethren in 
North America ; as also Richard Whatcoat and Thomas 
Vasey, to act as Elders among them, by baptizing and ad- 
ministering the Lord's Supper. And I have prepared a 
liturgy, little differing from that of the Church of England, 
(I think, the best constituted national church in the world,) 
which I advise all the Travelling Preachers to use on the 
Lord's dajr, in all the congregations, reading the litany 
only on Wednesdays and Fridays, and praying extempore 
on all other days. I also advise the Elders to administer 
the Supper of the Lord on every Lord's day. 

" If any one will point out a more rational and Scriptural 
way of feeding and guiding those poor sheep in the wilder- 
ness, I will gladly embrace it. At present, I cannot see 
any better method than that I have taken. 

" It has, indeed, been proposed, to desire the English 
Bishops to ordain part of our Preachers for America. But 
to this I object, 1. I desired the Bishop of London to ordain 
only one, but could not prevail. 2. If they consented, we 
know the slowness of their proceedings ; but the matter 
admits of no delay. 3. If they would ordain them now % 



METHODIST EPISCOPACY. 



353 



they would likewise expect to govern them. And how 
grievously would this entangle us ? 4. As our American 
brethren are now totally disentangled both from the State 
and from the English hierarchy, we dare not entangle them 
again either with the one or the other. They are now at 
full liberty simply to follow the Scriptures and the Primitive 
Church. And we judge it best, that they should stand fast 
in that liberty wherewith God has so strangely made them 
free. 

"John Wesley." 

Could any thing be more reasonable ? And was it not 
equally Scriptural ? Who does not s^e a striking analogy 
between this transaction and that which occurred at Antioch 
many years before. " Now there were in the church that 
was at Antioch, certain prophets and teachers ; as Barnabas, 
and Simeon that was called Niger, and Lucius of Cyrene, 
and Manaen, which had been brought up with Herod the 
tetrarch, and Saul. As they ministered to the Lord, and 
fasted, the Holy Ghost said, Separate me Barnabas and 
Saul for the work whereunto I have called them. And 
when they [the three presbyters, Simeon, Lucius and Ma- 
naen,] had fasted and prayed, and laid their hands on them, 
they sent th^m away. So they, being sent forth by the 
Holy Ghost, departed unto Seleucia ; and from thence they 
sailed to Cyprus." 

But, as these remarks are designed to meet high church 
objections, let us hear Bishop White, who was trying to get 
the Episcopal Church duly organized in this country after 
the Revolution, but was much embarrassed by English pre- 
lates, who hesitated, to confer episcopal ordination. The good 
man was in a similar condition to that of Mr. Wesley, 
though not half as deeply involved in responsibility. He 
says : — 



354 



COMPENDIUM OE METHODISM. 



" The conduct meant to be recommended, as founded on 
the preceding sentiments, is to include in the proposed frame 
of government, a general approbation of episcopacy, and a 
declaration of an intention to procure the succession as soon 
as conveniently may be ; but, in the mean time, to carry the 
plan into effect without waiting for the succession" 4 * * 
" Are the acknowledged ordinances of Christ's holy religion 
to be suspended for years, perhaps as long as the present 
generation shall continue, out of delicacy to a disputed point, 
and that relating only to externals?" To relinquish the 
worship of God, and the instruction and reformation of the 
people, from a scrupulous adherence to episcopacy, he says, 
is " sacrificing the substance to the ceremony" 

Bishop White did not believe that God's ordinances should 
be neglected, merely because the bishops were not pleased 
to ordain. Neither did Archbishop Tillotson, Bishop Patrick, 
or Stillingfleet. They were for ordaining in the best way 
possible, and go forward. So thought Mr. Wesley. And 
so thought Roger Williams and his deacon, in commenc- 
ing baptism by immersion in this country. According to 
their own principles, they were neither of them qualified to 
baptize ; but there must be a beginning somewhere. So 
they went down into the water, and the minister first bap- 
tized the deacon, and then the deacon baptized the minister. 
How could they have done better in exile, as they were? 
And who will deny the validity of baptism in Rhode Island, 
on account of this beginning. Necessity is the highest law of 
nature. 

Do not Episcopalians provide for lay baptism in certain 
cases on this principle ? And what do they mean by that 
article our church has adopted from their creed, in regard to 
ceremonies, if we may not vary from prelatical notions, with- 
out getting out of the succession ? They say there, " It is 



METHODIST EPISCOPACY. 



355 



lot necessary that rites and ceremonies should, in all places, 
3e the same, or exactly alike ; for they have been always 
different, and may be changed according to the diversity of 
countries, times, and men's manners, so that nothing be 
ordained against God's will," &c. " Every particular 
church may ordain, change, or abolish rites and ceremonies, 
so that all things may be done to edification." 

We say, then, in view of these considerations, that our 
episcopacy is valid, and that we are in the succession, our 
enemies being judges. And we might add, if the old test 
of character is still in vogue, " by their fruits ye shall know 
them," that its claim is not exceeded by any other in the 
world. For, it will not be denied, that our bishops strik- 
ingly imitate the apostles in their travels and labors, and the 
success of our endeavors comes nearer to the achievements 
of the gospel under their ministration, than any thing which 
has occurred in modern times. 

Our Episcopacy is also Wesleyan. A few remarks upon 
this point will suffice. In the first place, Mr. Wesley hini- 
self lived and died an Episcopalian ; and published to the 
world that he believed the " episcopal form of church govern- 
ment to be scriptural and apostolical" Of course he would 
not recommend any other to his followers. 

2. He ordained Dr. Coke a superintendent, or bishop, for 
the reason, as he declares, that the Methodists in this country 
desired " still to adhere to the doctrine and discipline of the 
Church of England." Does this look as though he meant 
to exclude a prominent feature of the discipline of that 
church ? 

3. If he did not ordain Dr. Coke a bishop, what were all 
his " scruples " about, which had embarrassed him so long, 
and which were only relieved by our country becoming 
independent ? And to what order, or office, did he ordain 



356 



COMPENDIUM OF METHODISM. 



him? He was a presbyter before. And what was it that 
" startled " Dr. Coke, when the thing was suggested to him, 
and led him to a thorough investigation of the subject before 
he was satisfied of Mr. Wesley's authority to ordain him ? 
He had submitted to Mr. Wesley's appointment before, as 
had others, Mr. Asbury in particular, who was then acting 
under a special commission in this country ; but we hear 
nothing about his being u startled" till his ordination is 
mentioned. 

4. If Mr. Wesley did not ordain Dr. Coke a bishop, and 
thus authorize him to ordain others, why did he apologize for 
the act by saying that he " had been importuned, from time 
to time, to exercise this right by ordaining some of our trav- 
elling preachers," and by saying, that in America, there are 
no " bishops who have legal jurisdiction? " 

5. We ask, too, wherein the ordination of Dr. Coke dif- 
fered from that of Messrs. Whatcoat and Vasey, who were 
ordained elders at the same time, if Dr. Coke were not 
ordained a bishop ? 

6. And why did Mr. Wesley prepare a prayer-book, 
" little differing from that of the Church of England/ 5 
embracing episcopal forms for the ordination of deacons, 
elders, and superintendents, and a solemn injunction that 
all elected to either of these offices should be pre- 
sented to the superintendent for ordination in this form ? 
And why did he put this into the hands of Dr. Coke to 
bring to this country, if he did not intend to establish an 
episcopal form of government I 

7. Why did Dr. Coke request that Messrs. Whatcoat and 
Vasey should be ordained presbyters, if he did not under- 
stand that he was to be made a bishop ? and why assign this 
reason for the request, viz., " propriety and universal practice 
make it expedient that I should have two presbyters with me 



METHODIST EPISCOPACY. 



357 



in this work ? " Those who deny that our episcopacy is 
Wesleyan, cannot give any satisfactory answers to these 
questions whatever. And there are other facts equally 
opposed to their position. For instance : 1. The prejudices 
of Charles Wesley against the whole proceeding. He un- 
derstood it to be designed as a bona fide ordination. John 
knew his brother's hostility to his exercising episcopal 
authority so well, he thought it expedient to conceal his 
intentions from him till the work was done. If he did not 
mean to ordain, properly speaking, and lay the foundation 
of an episcopal government, why did he not relieve his 
brother by stating the facts, and explaining his purposes ? 
And why did he not explain the matter afterwards, as the 
seceders have done since, and especially when Charles 
accused him of arming Dr. Coke with authority to ordain his 
preachers, and make them all dissenters ? Who can answer ? 
2. Mr. Wesley was informed of the organization of the 
Methodist Episcopal Church, in 1784, soon after Dr. Coke's 
arrival in the country, — was accused of approving of it, 
and of consecrating Dr. Coke a bishop in view of effecting 
it ; but never denied it. Is not this remarkable, if it were 
not true ? 3. Soon after the organization, the minutes 
made their appearance, entitled " General Minutes of the 
Conferences of the Methodist Episcopal Church in America," 
declaring that said Conferences had formed an episcopal 
church by the " recommendation " of Mr. Wesley. These 
minutes were transmitted to Mr. Wesley, and printed in 
England. But did he ever object, or deny that he recom- 
mended such an organization ? Never ; though he was not 
a little persecuted on the account. Dr. Coke defended him- 
self against the abuse of the press, by saying u he had done 
nothing but under the direction of Mr. Wesley." Did Mr. 
Wesley ever deny this ? His brother said Dr. Coke bad 



358 



COMPENDIUM OF METHODISM. 



acted rashly in the premises ; but, instead of conceding it. 
Mr. Wesley replied that he " had done nothing rashly." 

The American Minutes of 1789 spoke of Mr. Wesley as 
exercising " the episcopal office." This fact was immedi- 
ately published in England. Was Mr. Wesley offended ? 
Did he deny it ? Never ; but, when accused of it, he justi- 
fied himself by saying, "I firmly believe that I am a Scrip- 
tural episkopos, as much as any man in England, or in 
Europe. For the uninterrupted succession I know to be a 
fable, which no man ever did or can prove." 

We are aware that Mr. Wesley objected to applying the 
name bishop to our superintendents, and that three years 
after the organization of the church, when they were distin- 
guished by this title, he wrote Bishop Asbury a very pointed 
letter, remonstrating against it. But he did not deny that 
they were bishops, nor did he object to their exercise of 
episcopal powers ; he had ordained them for this very pur- 
pose. He objected to the title, from prudential considera- 
tions. He knew the jealousy of the Episcopal Church, and 
did not wish to interfere with its claims any further than was 
positively necessary. The term bishop, as then used, too, 
involved various civil and social dignities, not intrinsically 
implied in it. He might have thought that the title, with- 
out its adventitious honors and benefits, would be construed 
into vanity and ambition, and thus become a source of dis- 
grace to himself as well as the bishops, and, by consequence, 
a, hindrance to the work of God. And, so far as his own 
country was concerned, there was, probably, some danger. 
We insist, it was not the thing itself which he opposed, but 
the title given it. The Methodist Episcopal Church, with its 
name emblazoned upon its front, and its superintendents in 
the full exercise of episcopal prerogatives, had been in 
operation more than three years, before Mr. Wesley made 



METHOI/IST EPISCOPACY. 



359 



the least objection. But when the Conference took the 
liberty to call their superintendents bishops, though they 
added not one iota to their duties or authority, Mr. Wesley 
demurred. The title might do harm, — it might excite to 
vanity, and be misused, — it might be construed to the 
injury of the cause. 

These are the views entertained on the subject by our 
Wesley an brethren, both in Europe and America ; and sev- 
eral of their ablest writers have argued the question at con- 
siderable length. Indeed, none but offended seceders from 
our church, and carping sectaries and bigots, by their sug- 
gestion, have presumed to regard the subject in any other 
light. But the case is so clear, and the arguments hinted 
at so conclusive, it is not necessary to extend the discussion. 
We have said enough for all general purposes. If the 
reader has occasion to canvass the matter more fully, he will 
find Bishop Emory's " Defence of our Fathers," Stevens' 
" Church Polity," and Dr. Bangs' " Original Church of 
Christ," of great service to him in prosecuting the inves 
tigation. 

We will only suggest, further, that Mr. Wesley, in con- 
structing our excellent system, exchanged the terms priest 
for elder, church for chapel, &c, and, probably, for the same 
reasons that moved him to reject; the title of bishop. He 
also complained to Mr. Asbury for applying the term college 
to a collegiate institution he and Dr. Coke had established. 
" I found a school," said he, " you, a college. 0, beware ! 
Do not seek to be something." But was Mr. Wesley 
opposed to colleges ? No one believes it. The name was 
what he disliked. So, neither, was he opposed to our epis- 
copacy, but only the title by which our superintendents came 
to be distinguished. 



CHAPTER IV. 



METHODIST EPISCOPACY, WITH ITS POWERS AND API END AGES ? 
NECESSARY TO ITINERANCY. 

There is no feature of our economy more highly prized 
among us than its itinerancy. It is believed by many that 
much of our extraordinary success in saving souls is attrib- 
utable to this peculiarity of Wesleyanism, more than to any 
other one thing. We have seldom seen a minister, or private 
member, who would be willing to exchange it for the local 
system. Even those who cry out against our bishops, and com- 
plain the most clamorously of our government, still insist on 
maintaining the itinerancy. This is one of our peculiarities, 
which seceders of every class have been pleased to retain, 
though they have often crippled its operations by leaving too 
much choice to individual ministers and societies. If the 
question were to be submitted to the vote of the whole 
church, to-day, we doubt if one in two hundred would consent 
to its abandonment. 

Itinerancy is, then, a settled arrangement, and must be 
maintained. But there are difficulties in the way. It Ls 
laborious and trying to the preachers and their families to be 
moving about the world among strangers, without any cer- 
tain abiding place, and it is unpleasant to the people to lose 
ministers they esteem, and receive strangers in their place. 
Under these circumstances, it is necessary, to its efficient 
maintenance, that it be subjected to rather stringent regula- 
360 



EPISCOPACY NECESSARY TO ITINERANCY. 301 



Hons that may not be repealed or evaded in emergencies. 
Men are seldom better than they determine to be beforehand, 
though they often fall short of their firmest resolves. Itin- 
erants, having no established plan of action, will be liable 
to great instability. Governed by no system, — pledged t<" 
nothings — the offer of a fine situation, and a fat salary, — 
the reproach of the settled clergy, or the prospect of long 
and tedious journeys and scant fare, will be likely to divert 
them from those fields which most need their services. If 
the matter is left to themselves, many, like the twenty thou- 
sand of Gideon's army, when they came near to the contest, 
will " be of a fearful heart," and turn back. The high- 
ways and hedges, publicans and sinners, especially those who 
are poor and scattered over new countries, will almost surely 
be neglected. 

To meet the difficulties incident to itinerant life, there 
must, then, be a plan of operation devised and agreed to in 
the outset, by all the parties involved; by the ministers — or, 
when they are called upon to occupy a position of trouble 
and danger, they will flinch, and the cause be left to suffer ; 
by the people — or, when they become numerous and rich, 
and able to sustain a preacher well, if they are not gratified, 
they will renounce the itinerancy, and provide for themselves. 
Bind them all to a plan in advance ; and though they may 
sometimes feel afflicted by its operation, and strongly 
inclined to retreat, yet, " for their oath's sake," they will 
go forward and bear the burdens of a system which has 
brought them many blessings, and will not now forsake 
them, though, at the present, it demands a painful service. 
A plan, to be effective, must involve three things, 
namely : — 

1. The relinquishment of the personal right on the pari 
of the ministers to choose their field of labor. Ministers 



362 



COMPENDIUM OE METHODISM. 



are but men ; they are subject to the infirmities of humanity, 
and naturally love ease, and honor, and plenty, like other 
men, and prefer places where these may be most fully 
enjoyed, in preference to those of an opposite character. 
Hence, the necessary result of ministers retaining and exer 
eising the right of determining their own settlements, is, that 
some places will have ministers, and some none, — some will 
have those that ought to occupy other places, and powerful 
men will confine themselves to narrow circles, who ought to 
electrify the nation. 

2. The plan should also embrace the relinquishment of 
the right of the people to choose their own ministers. We 
concede to the people the abstract right of choosing their 
own preachers, as we concede the right of the preachers to 
choose their own fields. While they retain this, it is reason- 
able to believe that they will use all honorable means to pro- 
cure a minister of talent, and otherwise agreeable to their 
taste, and retain him indefinitely, irrespective of his adapta- 
tion to any other place, or the necessities of any other 
people. They must provide for themselves. Hence, by the 
operation of Independency, the circulation of ministerial 
talent, beyond occasional exchanges, is utterly precluded. 
Talent will be distributed according to the demands of sel- 
fishness rather than the interests of the cause, and will 
change under the direction of the same sordid principle. 
There have been sufficient experiments upon this point, we 
should judge, to satisfy the most incredulous. 

3. The third necessity of such a plan is, that these rights, 
thus relinquished, be vested in a third party, who shall sur- 
vey the field, study the qualifications, circumstances, and 
wishes of the preachers ; the conditions, tastes and desires 
of the people ; and then make such distribution of the vari- 
ous talents submitted, as it may judge most for the glory of 



EPISCOPACY NECESSARY TO ITINERANCY. 363 



God, and the benefit of all concerned. How many individ- 
uals should compose this third party, or from what depart- 
ment of society it should be selected, admits of an honest 
difference of opinion. All, however, will agree that it 
should be composed of men who are interested in the gene- 
ral cause, are above sectional prejudices and personal ani- 
mosities, of sound judgment and noble bearing, who are wil- 
ling to set an example of labor and sacrifice. Persons of a 
different character could not be expected to apply them- 
selves sufficiently, to make judicious appointments. Besides, 
they would lack the example of self-denial, necessary to 
their influence and success in stimulating and inspiring the 
whole body, under the trials incident to the enterprise. 
They must not only be wise to command, but brave to face 
the dangers and share the toils and privations of the conflict 
Like a valiant general, they must be ready to thrust them- 
selves into the hottest of the battle, and hazard all for the 
victory. 

It is also desirable that they be placed in circumstances 
the least liable to party bias. If it were possible, it would 
be well that they should belong to neither party, and yet be 
capable of entering fully into the interests of both. Preach 
ers, to be stationed, would unavoidably be tempted in relation 
to their own appointments. At all events, they would have 
the credit of taking special care of themselves, however 
disinterestedly they might act. And hearers would, no 
doubt, feel a special interest in their own and neighboring 
societies. They could not avoid it. If they were to be 
made dependent on individual contributions for their sup- 
port, they might be influenced to favor the rich of both 
parties from selfish considerations. They should, therefore, 
be supported in another way, that they might be entirely 
free from the hope of gain, and the fear of want. It is 



364 



COMPENDIUM OF METHODISM. 



important, too, that they be holden amenable lor all theii 
conduct, or they may become indifferent, and abuse the 
powers entrusted to them. Finally, to obtain the necessary 
information, and maintain a proper sympathy with the 
parties concerned, they need to travel through the whole 
territory embraced in the plan, become acquainted with the 
men to be appointed, and the fields to be occupied. 

Good men, men of God, who feel a holy interest in the 
salvation of souls, and love their brethren, thus guarded 
against all the evil passions and liabilities of fallen humanity, 
and acquainting themselves with the various talents in the 
ministry, and the wants of the membership, can certainly 
judge better what is for the good of the cause, in regard to 
the appointments, than the parties themselves, who are neces- 
sarily blinded by individual interests, and limited views of the 
facts in the case. The parties may know what will please 
them most, and may dispose of themselves profitably, so that 
the preacher shall not preach in vain, nor the people hear in 
vain. But while the talented minister and the wealthy 
church are pleasing themselves, they may be enjoying less 
profit than would fall to their lot under a more benevolent 
arrangement ; and others, less fortunate, are suffering for 
the means of grace, or for the peculiar qualifications 
enjoyed exclusively by their wealthy neighbors. Hence, we 
think, high Christian magnanimity requires that the parties 
make common stock of themselves, and submit to whatever 
sacrifice may be necessary for the general good. Till they 
do this, and put their ow T n fortunes out of their own hands, 
it is impossible to establish a permanent itinerancy \ selfish- 
ness forbids it. Entertaining these views, Mr. Wesley 
declined a settlement, and preached, like the apostles, 
" every where " When God raised up men of like heart 
and purpose, and they came to assist him, he received them 



EPISCOPACY NECESSARY TO ITINERANCY. 365 



only on the condition that they would travel and preach 
under his direction, and watch over the souls that had been 
pleased to submit themselves to his pastoral care. When 
individuals asked for his fellowship and spiritual oversight, 
he required their acquiescence in certain principles and 
measures involving the itinerancy. When he erected hi& 
first chapel, he took good care to secure and dedicate it in a 
way that it should always be open to him and his itinerant 
assistants, whoever might wish to divert it to other purposes. 
Indeed, he guarded this peculiarity of his system in all his 
movements. 

That our bishops are clergymen is admitted ; but we trust 
this does not disqualify them to understand the true interests 
of the people, or to feel a proper sympathy for them. If, 
however, any offset to this is necessary, we have it in the 
fact that the preachers have to bear the brunt of the itiner- 
ant battle. They must go when and where sent; they must 
take up with such fare as the people please to give them, or 
none at all ; while the people hear and pay, or not, as they 
may choose. To make the very best of it, even where the 
people do their whole duty, it is a laborious and trying busi- 
ness, which few will follow, who are not impelled by a solemn 
sense of obligation to God and their fellow men. If either 
party is, therefore, to have any advantage in this respect, 
the preachers have the higher claim. 

In all other respects our bishops answer the description 
given. They are required to travel through the connection 
at large, not a mere conference or diocese, " and oversee the 
temporal and spiritual business " of the whole church. This 
gives them an opportunity to see many of the circuits and 
stations, and form some judgment of the people, their wants 
and necessities ; and to become personally acquainted with 
the mniisters they are to appoint. By this means, too, they 



366 



COMPENDIUM OF METHODISM. 



seh an example of sacrifice and labor that inspires others, 
and enables them to say to the trembling and fearful ones, 
u follow me, as I follow Christ." A lordly, idle bishop could 
do nothing with the preachers. They would not endure him, 
nor submit to his direction, while they would glory to follow 
one who himself is "more abundant in labors" and self- 
denials. They would follow him even to martyrdom. Wise 
men have often wondered at the courage of the fathers, who 
traversed the country from end to end, on horseback and on 
foot, sleeping in wigwams, on the hard floor, and even in the 
open air, and often hungry, and almost naked. The matter 
is explained in part by their religion ; but the whole secret 
is not out, till we contemplate the immortal Asbury, and 
mark his career of peril and of glory. Who could not suffer 
for God under such a leader ? Like a mighty hero, he rode 
from camp to camp, inspiriting the feeble bands he found 
associated, and then away he would plunge into new and 
untried scenes, and in the name of his master rear the 
banner of the cross, and sustain it alone, till God sent him 
relief from the gaping crowd, who, catching his spirit, would 
join in valiant fight, and battle mightily. 

By having a general charge, and travelling " through the 
connection," our bishops feel a general interest, without those 
local prejudices and partialities which blind and warp the 
judgment. And being provided for from general resources, 
they are comparatively incapable of being bribed, or unduly 
influenced by pecuniary considerations. And to bind them 
still firmer to the discharge of their high trusts, their official 
conduct is carefully recorded ty those over whom they pre- 
side, sent up to the General Conference and reviewed ; for 
every part of which, as well as for their more private deport- 
ment, they are holden to a strict account. 

But to help them in their work, and secure a more critical 



EPISCOPACY NECESSARY TO ITINERANCY, 



367 



superintendence of each preacher and society, and afford 
every officer of the entire church all possible assistance in 
the discharge of his peculiar duties, it was long since found 
necessary to institute the office of presiding elder. Meth- 
odism being new in the country, and, by consequence, our 
preachers and societies all young, and generally inexper 
enced in the management of church matters, it was import- 
ant that they should have frequent correspondence with 
preachers of higher attainments. This might have been 
provided for by the multiplication of bishops ; but, for good 
reasons, w r e think, it was judged better to have only enough 
of these to take the general superintendence, attend the con- 
ferences, &c, and provide them with coadjutors, under the 
title of presiding elders, who should be required to visit 
each circuit once a quarter, and take the oversight of all 
the preachers and societies in their districts. Whether the 
necessities for this office still exists, is questioned* The 
writer, however, does not see how it can be abandoned with 
safety to the cause at the present, without increasing the 
number of bishops, so as to have one or two to each confer- 
ence, which would make them too common, and too much 
entangle them in local difficulties, to exert the influence 
needed in the appointing officer. 

Our bishops, at present, number eighteen. Allowing 
them all to be effective men, they cannot possibly exer- 
cise a very particular supervision over so many ministers 
and members, spread out through so much territory. If it 
be possible for them to see all the preachers^ they cannot 
form any particular acquaintance with them, much less 
visit all the societies. Hence, to make intelligent appoint- 
ments without having other means of knowledge is out of 
the question. But let the Conferences be districted as at 
present, and appoint efficient men to act the bishop in his 
U 



368 



COMPENDIUM OF METHODISM. 



absence, report every thing to him at the Conference, and 
at other times as may be necessary, advising him about the 
appointments, and twelve bishops may be sufficient, and 
do the work more carefully and even better than a larger 
number. By travelling through his district once a quarter, 
she presiding elder becomes familiar with all the preachers, 
their habits, health, qualifications, peculiarities, usefulness, 
and standing among the people. Holding Quarterly Con- 
ferences with official members of each society, and ming- 
ling with private members, as he necessarily does in love- 
feasts, and other associations, he becomes acquainted with 
their circumstances. He is often found consulting the 
stewards about the support of the preachers ; examining the 
leaders, instructing, exhorting, advising and reproving the 
preachers, and sometimes changing them ; examining can- 
didates for the ministry ; writing licenses, deeds of churches 
and parsonages, and contracts for building them ; hearing 
complaints, and trying appeals ; indeed, doing every thing 
he can do to advance the cause. Pursuing this course, 
if he be a good man, and a man of sound judgment, he will 
not only " pay his way," by his labors in the societies, but 
he will be able to give the bishops and the Conference in- 
formation and advice in reference to every appointment, and 
every preacher, of inestimable value to all concerned. 

" By keeping a watchful eye over all the travelling and 
local preachers in his district, administering advice and ad- 
monition as occasion may require, a presiding elder may 
restrain irregularities in their early stages ; correct small 
offences before they ripen into evils which would disgrace 
the church and injure the cause ; and thereby prevent 
many of the charges and trials which otherwise would fall 
upon individuals, to their injury, if not their ultimate ruin. 

" By an accurate knowledge of the gifts, grace, useful- 



EPISCOPACY NECESSARY TO ITINERANCY. 369 



nebs, and general character of all the travelling preachers 
under his care, the same officer may be prepared to give 
such a representation of them at the Conference, as shall 
provide for a wise determination of the following points, to 
wit : who shall be advanced in the ministry ; who shall be 
set aside for want of talents or piety ; and where each man 
shall be appointed. And w r ith respect to the local preachers, 
a solemn obligation rests upon the presiding elder to use his 
influence to encourage and help forward those of them who 
are pious and useful ; but especially to arrest, restrain, or 
dismiss, according to discipline, those who may be found 
otherwise. He should be well prepared to give an en- 
lightened and true representation, at the Conference, of 
every man under his care who may be recommended for a 
travelling preacher, or for orders in the local ministry : that 
no one may be improperly put forward, through the influ- 
ence or indifference of the presiding elder. It is exceed- 
ingly culpable in presiding elders, except in extraordinary 
circumstances, to come to Conference unacquainted with 
these great church interests, so as to leave the Conference 
to act in the dark respecting matters of so much import- 
ance." — Hedding on Discipline, p. 31. 

Presiding elders, therefore, need to keep the farthest 
distance from personal prejudices and predilections. At 
least, they should not allow such influences to warp their 
judgment, or inspire their representations of societies or of 
individuals. They need to be as impartial as judges upon 
the bench. The least show of dislike or favoritism in this 
officer, however merited, creates alarm. He may have 
friends and enemies — he cannot well avoid having more or 
less of both ; but when he comes to give an official opinion, 
7ie must have neither. He must then see men and things as 
they are, and speak as the cause of Grod and of souls 



370 



COMPENDIUM OF METHODISM. 



requires. No narrow, party man, is, therefore, fit for the 
office. Nor one who is highly susceptible of being swerved 
from right and duty by personal considerations. It requires 
a noble, generous, benevolent mind, divinely imbued with 
the magnanimity of the gospel. 

To make judicious appointments without the aid of such 
an officer, would be utterly impracticable. Our bishops^ 
however good or great, can judge no better than others 
without ample and correct information. Presiding elders 
are expected to furnish that information ; and to obtain it in 
a cheaper and less exceptionable way is, to say the least, 
very difficult. We can conceive of no way that it can be 
done. To multiply the number of bishops so that they 
might visit all the societies, might secure the necessary 
knowledge, but it would not lessen the expense, or save 
important men for the stations. To make a stationed 
preacher a kind of presiding elder over several societies in 
his neighborhood, and let him perform the double duty of 
pastor and presiding elder, would not be well. No preacher 
would want the office, and no society would willingly take 
the officer. The time may come when something of this 
kind may succeed ; but " it is not yet." Because the Wes- 
leyans of England make it work under their system, it 
does not follow that it is adapted to this country. 

In the first place, in some sections of the work, there are 
not half a dozen societies within fifty miles of any one point. 
To put twice that number under the care of a pastor any 
where, would impose on him the necessity of being absent 
from home and from his pastoral work beyond what societies 
generally would endure. What station would wish to have 
a preacher oppressed with such a burden? Tell about 
supplying his place with local preachers, and young, inex- 
perienced itinerants j would our larger societies, nay, would 



EPISCOPACY NECESSARY TO ITINERANCY. 371 

any society, submit to it ? Would they be willing to have 
him absent during the week, even, as he must necessarily be 
to considerable extent, particularly in cases of trial and diffi- 
culty ? We have no hesitancy in saying it would not be 
endured patiently. Nor would the preachers be willing to 
take such responsibilities upon themselves. 

But the great difficulty would be in making out the 
appointments. The stationed presiding elders, or " Chair- 
men" if you please, must be the bishop's counsel, and 
represent the preachers and people of their respective dis- 
tricts. Of course, they would have to represent themselves, 
their own feelings and wishes, since they are to be stationed 
as well as others. Would it not be very unnatural for them 
not to feel a little extra interest in their own cases ? Could 
they avoid it ? They would be suspected in any case, and 
particularly if they should not receive their full share of the 
inferior appointments. Should they happen to be stationed 
among those who could not be pleased with them, they would 
unavoidably be suspected of procuring their own appoint- 
ments. The experiment, we apprehend, w T ould be any thing 
but pleasant, and would probably result in both preachers 
and people desiring to return to the presiding eldership, 
which excludes selfishness from the cabinet, except when one 
is leaving the office to return to the ranks. 

If any ask why this plan may not work here as well as in 
England, we reply, 1. In England the whole work lies 
within a narrow compass, in a dense population, and is, 
therefore, accessible and manageable, as our's is not, and can 
never be. They have one Conference, only, embracing the 
ministerial talent of the entire connection, and need but one 
president, who can take an appointment at any place in the 
Conference, and superintend the whole work more critically 
than our five bishops can superintend the work under their 



372 



COMPENDIUM OF METHODISM. 



supervision. 2. Their chairmen of districts are not neces 
mrily connected with their stationing committee, and need 
not be, because the work is so condensed information can be 
promptly obtained from any point. 3. There is not the 
difference in their appointments which exists among us. 
Our appointments pay their ministers from fifty dollars pei 
annum to six thousand, averaging, perhaps, from six hun- 
dred to two thousand dollars. The same difference exists in 
regard to localities, stretching all the w T ay along from the 
Atlantic Ocean to the Rocky Mountains, and so on to Cali- 
fornia and Oregon. Some are easy of access and very 
agreeable, while others are distant and dreary, not approach 
able by public conveyance, if, indeed, some of them may be 
reached by any conveyance, unless it be a horse or a mule. 
Consequently, it is a matter of great interest to a minister 
here where he is to be stationed, in more respects than one, 
and especially if he is blessed with a family. It is some- 
times a question of life and death, and in a majority of 
cases it is one of competence and incompetence, of poverty 
and suffering. But it is not so in England. The distance 
there is hardly an item of thought, roads and conveyances 
being nearly perfect, no furniture to move, (it being fur- 
nished by each circuit,) good domestics provided for, and 
the disciplinary travelling, and other expenses, making up 
the entire salary, which is ample, being paid to the last 
farthing, whether the society be rich or poor, great or small. 
The only choice among healthy men is, therefore, a mere 
matter of taste. Place us in the condition of our English 
brethren, financially, to say nothing of other things, and we 
could well afford to be represented by chairmen, however 
they might look after their own interests. Assure us of a 
competent support, of the payment of our travelling ex- 
pences, and of sufficient domestic assistance, and what 



EPISCOPACY NECESSARY TO ITINERANCY. 373 

would we care about our appointments ? We could refet 
this matter to a committee, and go into Conference, and 
debate the appointments in as good temper as Englishmen. 
But a3 things are, to adopt their policy, either in regard to 
the chairmen of districts, or the appointment of the 
preachers by a committee, would be extremely hazardous. 

This is philosophy demonstrated by fact. The failures of 
experimenting seceders admonish us to beware how we 
attempt to imitate our trans-Atlantic brethren. Their sys- 
tem, no doubt, serves their purpose better than our's would, 
but, like every other, it sometimes " rubs hard" Our pre- 
siding eldership has worked well, and seems to us an indis- 
pensable appendage to our episcopacy. And we have yet 
to learn that it is not doing well now, and have no doubt it 
would be still more useful, if, instead of trying to expunge 
it, we would honor it w T ith the incumbency of our best and 
wisest men, and respect their office, as essential to the har- 
mony and efficiency of our svstem. We do not now refer 
to the most ptopidar preachers, or the most profound. 
Such men often lack important qualifications for it. But we 
speak of men who, on the whole, are best adapted to it. 
There is an adaptation which every great and good preacher 
does not possess, and may not acquire. This may be found 
in brethren who are not sought, as stationed preachers, and, 
if we may say it, who are hardly passable in that capacity. 
Indeed, some of the best presiding elders we have known 
were not distinguished as preachers. They either lacked 
the life, tad, versatility of talent, manner, or something 
else, to command the admiration of the same congregation 
for two years ; and yet they made excellent presiding elders. 
A presidential mein, a pretty thorough knowledge of Meth- 
odism, and attachment to its various arrangements, a sound 
judgment, a hind, pious, and sympathetic heart, are a pretty 



374 



COMPENDIUM OF METHODISM, 



ample atonement for almost any defect in the pulpit. Be- 
sides, it often (not to say always) happens that a man who 
is moderate in a pent up station, where he has to preach to 
the same handful of hearers Sabbath after Sabbath, when 
loosed from his bondage, and brought under the inspiration 
of new circumstances every week, will preach in demon- 
stration of the Spirit and with power. Hence, the remark 
that a man is not " fit for a station, and is, therefore 
appointed to the presiding eldership," may be true, and jet 
he may be the very best man for the office in the Conference 
to which he belongs. But no man should be appointed 
merely because he "is fit for nothing else." One society 
had better suffer than many. Nor because he is very 
desirous of the office. This is pleasing a good man at too 
great a sacrifice. Nor because he has held the office a year 
or tw T o, and will be afflicted if removed. Many may be 
afflicted if he is not removed, and mildew blast the office 
and its functionaries. Nothing excites a hue and cry 
against it, or in favor of making it elective, or modifying it, 
so quick. 

But the expense is one of the strongest grounds of objec- 
tion. We are aware that it costs something, but not half 
what it is really worth. Presiding elders often give advice 
in difficulty that is of more value to a preacher, or a churchy 
or both, than all they pay him twice told. It is through 
them that the people receive their preachers, and the 
preachers their appointments. And, if we may be pardoned 
for divulging the secrets of the cabinet, we will say they 
generally make the appointments, while the bishop only 
accedes to them, and decides where elders disagree. They 
are the men, too, to correct errors in the appointments, and 
to adjust difficulties by changing preachers, where it 
becomes necessary, so as to improve their situation, relieve 



EPISCOPACY NECESSARY TO ITINERANCY. 375 



the people, and further the cause. And they often do it 
with excellent effect. And yet the societies relieved, or 
especially helped, do not pay their presiding elder so much 
in several years as it would cost them, on the Independent 
system, tc effect a single settlement or removal. One ordi- 
nation or dismission costs some congregational societies 
more than they would pay a presiding elder, as Methodists, 
in five or ten years. And yet Congregationalists are not 
generally better satisfied with the preachers they settle, than 
our people are with those w r ho are sent them, according to 
our system. This is an interesting fact, which the disaf- 
fected and incredulous are invited to consider. The writer 
has been astonished at the result of his own investigations 
in the premises. 

But it is objected that quarterly meetings are not as 
interesting as formerly. This may be, but it must be 
remembered our circumstances have changed. When 
Methodists were few and far between, and had but little 
preaching in any one place, few meeting-houses, and no 
Sabbath Schools to require their attention at home, and 
especially when they were persecuted and treated as out- 
casts by other sects, quarterly meetings were important 
occasions. Brethren assembled from a great distance, ex 
changed sympathies, heard the word of the Lord, and 
rejoiced together as fellow-sufferers, bound for the same 
heavenly country. Their religion was the same as our's* 
The peculiar zest of their quarterly meetings was attrib- 
utable to the circumstances. Restore those circumstances, 
and old fashioned quarterly meetings will follow as a matter 
of course. But this is not desirable, good as old times 
were. We prefer to be more numerous and influential, 
have regular preaching and other religious privileges at 



376 



COMPENDIUM OF METHOBtSM. 



home, though they may deprive us of the warm and happj 
greetings of other days. 

Still, however, we admit these great occasions are import- 
ant, and we are happy to know that in some parts they are 
maintained. They exert an excellent influence in counter 
acting our tendency to localism, and create a sjmpath\ 
between adjoining societies, both pleasant and profitable. 
Besides, they have a good appearance, which strengthens 
our influence in community. 

But we are wandering from the point. Our object is to 
show the importance of the episcopacy, aided by the pre- 
siding eldership, to the efficiency, stability, and perpetuity 
of the itinerant system. It seems to have been contrived 
and endowed with special reference to it. Less power 
would not have answered the purpose — more, might have 
been dangerous. The happy medium seems to have been 
discovered. Preachers now entering the itinerancy, sur- 
render the abstract right of choosing their own places of 
labor, and submit to the appointment of the bishops. They 
do it voluntarily — nobly. Thus devoting themselves to the 
system, they are bound by their own choice to conform to 
its regulations, and occupy such fields as are assigned them. 
They are not at liberty to select for themselves, or enter 
into any negotiations with the people, with a view to obtain 
a particular appointment. This is at variance with the sys- 
tem, and is dangerous to its existence. Yet it is perfectly 
consistent for them to represent their situation to the 
bishops, and " ask what they will." The only difficulty 
about this practice is, brethren are liable to be more em- 
phatic thm is suitable, and if their wishes are not gratified, 
to be offended and complain. They do not consider that 
other preachers have claims, or that the wishes of the 



EPISCOPACY NECESSARY TO ITINERANCY. 377 



people are to be consulted as well as their own. They view 
the subject in one aspect only, and thus are deceived. If 
in imagination they would exchange places with the bishop a 
few moments, they might conceive many reasons why they 
should not be indulged. 

On the other hand, the people coming into the church 
surrender the right of choosing their own preachers, and 
engage to take their chance with others. They accordingly 
secure the use of their pulpits to the ministers of the church 
duly appointed, reserving the right of representation and 
petition, similar to that enjoyed by the preachers in regard 
to their appointments. As it is improper for the preachers 
to enter into any negotiations with them, so the least attempt 
on their part to negotiate with the preachers, contrary to 
the stipulations of the system, is a breach of solemn con- 
tract. It is clandestinely attempting to exercise a right 
they have relinquished openly, and may be characterized as 
u pious fraud " 

Our itinerant system is, therefore, one of compromise, 
involving a mutual sacrifice for a general good, and vest- 
ing the executive or motive power in our bishops. That it 
is powerfully effective will not be denied. We believe it is 
equally safe. But take away the executive power from our 
bishops, the rights now surrendered revert to their original 
owners, our system is dissolved, and our appointments, like 
our breakfasts, become a matter of " truck and dicker." 

If any are disposed to deny this, we refer them to history, 
What has become of Lady Hunclingdon's itinerancy ? How 
have sececlers prospered in renouncing the " terrible poiver of 
episcopacy " and standing upon abstract rights ? A father 
and a leader in the experiment has just called to consult 
about his return to the direction of that power ; and ere the 
words we are writing will see the light, that brother will 



378 



COMPENDIUM OF METHODISM. 



probably be restored to the itinerant ranks. He has learned 
by experiment that an efficient itinerancy cannot co-exist 
with Congregationalism — that nothing short of moral sove- 
reignty in the appointing power is equal to the undertaking, 
and, therefore, he submits to it again for conscience sake. 
What he has learned by experience, we have long since 
been convinced of by other means ; and never witness any 
serious attempts to remodel our episcopacy, either in its 
principles or subordinate agencies, without trembling for the 
result. 



CHAPTER V. 



THE GOVERNMENT OF THE M. E. CHURCH WELL BALANCED. 
ITS DANGERS AND SECURITIES. 

The principal objections urged against our system con- 
verge to this one point, viz., the power of the ministry. It 
is assumed that it is too great, and, therefore, dangerous 
to the rights and liberties of the people. A brief consid- 
eration of this general charge is essential to our object. 
Preliminary, however, to the main question, we beg leave 
to remind the reader, 

1. That we do not pretend that our system is absolutely 
perfect ; nor, if it were so, that it would never fail of secur- 
ing the proper objects of government ; since so much imper- 
fection of knowledge and judgment attach to its administra- 
tors, to say nothing of its subjects. Melancholy results have 
sometimes occurred under the safest and best of systems. 

2. That this power, whatever it be, has settled upon the 
ministry providentially, and by a sort of necessity, rather 
than by the ambition and self-seeking of its incumbents. God 
first raised up a Wesley, and endowed him with peculiar 
grace. A few individuals, being awakened, came to him for 
advice, and submitted themselves to his direction. Here his 
power commenced. He could do no less than to suggest 
certain rules for them to observe, such as he deemed neces- 
sary to secure the great object of their pursuit. Nor was it 
reasonable for him to continue the relation of spiritual guide 

379 



380 



COMPENDIUM OF METHODISM. 



to them, if they would not yield to his advice. As the num- 
ber multiplied, and new difficulties arose, his responsibility 
increased, and further advices and rules became necessary, 
which he, as the teacher and guide of the flock, must make. 
When his charge became too great for him to supervise 
alone, and Providence raised up other men of his own spirit, 
he employed them to aid him, and gave them the part of his 
own authority their new duties required. Here was the 
beginning of their power. Some of his children, emigrating 
to this country, and commencing religious operations, as we 
have shown, solicited the extension of his episcopal and 
fatherly watch-care to them, also, which he could not refuse. 
But how should he guide and govern them, but by the same 
means he had adopted at home ? Hence the introduction 
of his minutes, which constituted our discipline at the first, 
and the preachers he sent to act for him, and, therefore, 
clothed with his authority, to do his work, and report to him. 
Hence, also, his ordination of Dr. Coke, and the arrange- 
ments for an episcopal form of government, and the organi- 
zation of the societies into a church. There was no plan* 
ning, — no preconcert, — no " stealing the march of the 
people," — no "jesuitical contrivance to establish another 
hierarchy," — nothing of the kind. Things came along as 
they were needed. The want was first seen, and the supply 
was fitted to it. And thus it has been through our whole 
history, and none have been better pleased with the 
little additions and subtractions which have occurred from 
time to time, than the people themselves ; and we believe 
the day has not yet dawned when they would not have 
been deeply afflicted by a radical revolution, though it had 
imposed on them twice their present authority in the 
government. For proof of this, we refer to the two incon- 
testable facts of history, viz., 1. That every effort that has 



GOVERNMENT WELL BALANCED. 



381 



been made to effect such a revolution has been limited to 
comparatively few individuals. And, 2. That all these 
efforts have originated and been chiefly conducted by disaf- 
fected preachers. 

3. We think it important, also, to be remembered, that 
ohis power, however great, is of Wesley an descent, and is 
vastly less than that exercised by our venerated founder. 
No little prejudice has resulted from misapprehension on 
these points, which is our apology for their introduction at 
this time. 

4. We would suggest, finally, that the existence of great 
powers and trusts in a public officer does not prove, per se, 
that they are peculiarly dangerous. To make out an 
alarming case, it must be shown, 1. That there is, or may 
be, a peculiar want of interest in the officer. 2. That he is 
wanting in the wisdom necessary to the duties devolving 
upon him. 3. That he lacks the requisite time and oppor- 
tunity. 4. That peculiar motives operate to influence him 
to betray his trusts, and abuse his powers. And, 5. That 
he is not guarded by suitable checks. 

But who will undertake to prove any one or all of these 
things, in relation to the ministry of our church ? Their 
business is to convert, organize, discipline and save the peo- 
ple. That good men may attempt this work, who are not 
suitably informed, is admitted. But then no minister is 
alone ; he is under inspectors, tutors, and overseers, and if 
not qualified for the task, it will soon be discovered, and he 
will be discharged, or placed in a position suited to his capa- 
city. Injury, therefore, from this source can only be tem- 
porary. As to time and opportunity, our travelling preach^ 
ers have every possible advantage. This is their peculiar 
business, with which they are to let nothing interfere. That 
they will either enter or continue in the work without inter 



382 



COMPENDIUM OF METHODISM. 



eat, is incredible ; for the motives which affect an uninter- 
ested heart are on the wrong side. Worldly honor is not 
found here, nor wealth, nor ease, nor convenience ; but per 
secution, reproach, poverty, incessant labor and sacrifice, 
are its universal accompaniments. And, beside, our disci- 
plinary checks to indifference, and the misuse of ministerial 
functions, are severe beyond parallel. 

To demonstrate these points, let us consider, 
1. The powers and circumstances of our bishops. Their 
powers are considerable, but greatly inferior to those exer- 
cised by Mr. Wesley. He presided in the Conferences, — 
appointed preachers to all the Methodist pulpits in England, 
— adopted rules and regulations for the government of the 
connection, — had the entire management of all the Con- 
ference funds, and the produce of the books, — received, 
ordained, and dismissed whom he pleased, and was respon- 
sible to no earthly tribunal for his conduct. 

But it is far otherwise with our bishops. They have no 
legislative authority whatever, other than what may be 
involved in the right of giving advice, — have no control of 
church funds, — can neither receive nor exclude a minister 
or member, except by a disciplinary process, — have no 
power of appointment to our pulpits, but what is delegated 
by the General Conference, — and are strictly amenable to 
that body for all they do or leave undone, — and are liable 
to be arraigned, disfranchised, and expelled for improper 
conduct. 

Their powers are considerably less than they were at the 
organization. According to the minutes of the Conferences 
for 1784, which, with the English minutes, then constituted 
the discipline of the church, no one could be ordained super- 
intendent, elder, or deacon, without the consent of a super- 
intendent, however unanimously elected by the Conference ; 



GOVERNMENT WELL BALANCED. 



383 



nor was any brother allowed to print his own or another's 
writings, without the approbation of one of tho superintend- 
ents. They also received and decided appeals. But it is 
not so now. They ordain such as the Conferences elect, — 
have no other than an advisory jurisdiction of our printing, 
— and decide no appeals, except on questions of discipline, 
this power being transferred to the Conferences. 

Nor are their powers and privileges equal to those exer- 
cised by the bishops of the Protestant Episcopal Church. 
They have a veto power on the action of the house of dele- 
gales, in their General Convention, so that no man can be 
put into the episcopacy without their consent, nor can a 
bishop be tried and deposed except by bishops. They may 
also originate or arrest any measure they please ; so that 
their relation to the lower house is similar to that of the 
English House of Lords to the House of Commons. Their 
official duties are comparatively easy and pleasant, and their 
pecuniary compensation double that of our bishops, whose 
onerous labors require them to be from home most of the 
time, and appropriate all their energies. 

Our lamented Bishop Hedding, from whose opinion there 
will be no appeal, says : " The superintendents now have nc 
power in the church above that of elders, except what is 
connected with presiding in the Conferences, fixing the 
appointments of the preachers, and ordaining. They have 
no voice in any question to be decided by vote in any Con- 
ference, — no vote even in making the rules by which they 
themselves are to be governed. They are the servants of 
the elders, to go out and execute their commands. 

" At the same time they are held rigidly responsible, not 
only for their private conduct, but also for their official acts. 
The General Conference appoints ' a Committee on Episco- 
pacy,' consisting of one delegate from each Annual Confer 
25 



384 



COMPENDIUM OF METHODISM. 



ence, to examine the conduct of the superintendents, both 
private and official, for the four years next preceding the 
session, and to present to the Conference any thing they 
find exceptionable. 

Since this was written, provision has been made for try- 
ing bishops, during the intervals of the General Confer- 
ence, both for immoral and imprudent conduct, and also 
for giving them an appeal to the General Conference. 
This places them on a par with other ministers, and gives 
them a fair chance for defence, should they be accused. 
It also gives the church the means of protecting itself 
against any misconduct on their part at once, whether 
moral or official, and is thus a benefit to both parties. A 
bishop is liable to be falsely accused, and may need^a fair 
trial to vindicate himself ; and, however wise and good, 
he may fall into personal or official imprudence, which 
will prove disastrous to the church if continued. So that, 
whether the arrangement is the best that could be devised 
or not, it supplies a manifest want in our former jurispru- 
dence, that time may show to be of the utmost importance. 

Thus the bishops, though higher in office and responsi- 
bility than ordinary ministers, are not above law, and 
may be arraigned, expelled, reproved, or suspended by 
their subordinates. Should they appeal to the General 
Conference, their case would be adjudicated by a mixed 
court composed of ministers and laymen, from whose de- 
cision there is no appeal.— Discipline, 213-221. 

Under these circumstances, where is the danger from our 
episcopacy? Entirely subject to the body of the elders, 
restricted and regulated by specific statutes, and declining 
rather than increasing in its powers, who can feel any great 
alarm ? The idea is ridiculous ! Those who object to their 
appointing the preachers, should consider that, if we will 



GOVERNMENT WELL BALANCED. 



385 



maintain our itinerancy, the power to do this must be lodged 
somewhere. Nothing short of it will suffice. To whom, 
then, shall it be intrusted ? Who are wiser, better, more 
interested, freer from the influence of selfishness and other 
impure motives, and in a condition to judge more discreetly, 
than they ? Give it to the preachers and people in general, 
and it would soon have an end. Vest it in a committee, or 
in the Conference, and the result will be the conflict of oppos- 
ing feelings and claims, confusion it not destruction. 

As it is, it is equally safe and fair for both laity and 
clergy, endangering neither the liberty nor prosperity of one 
or the other, and securing spiritual results the most magnifi- 
cent and encouraging. 

Others may complain that the bishops decide law questions. 
But is not this a wise arrangement ? Such questions will 
arise, and must be settled. Who is better qualified to decide 
them than our bishops ? Selected from among our first 
preachers, travelling through the Conferences, and convers- 
ing with our oldest and best informed men, and being in a 
position requiring them to study and understand every part 
of our economy, they are expected to combine the disciplinary 
wisdom of the whole church. Besides, being public men, not 
the bishops of my Conference or of yours , not of sectional 
itinerancy but of general, they are necessarily free as erring 
mortals can be from sectional prejudices and predilections, 
which warp the judgment and elicit one-sided decisions. If 
chis power was lodged with the Annual Conferences, what 
would become of our union ? A single year would not pass, 
before different Conferences would be in open conflict with 
each other on law questions. The discussion would be car- 
ried into our pulpits and papers, and what would be the 
result ? The reader cannot mistake. 

With whom, then, could this power be better intrusted ? 



386 



COMPENDIUM OF METHODISM. 



Is it not safe ? If a decision be made which any brother 
considers erroneous, he has the right of appeal to the Gene- 
ral Conference, and may go before that body and argue the 
case at length ; and if he can convince a majority that he is 
right, said decision will be reversed. But " it is not demo- 
cratic ! " Possibly not ; but what is democracy on this sub 
ject ? The American constitution declares " the judicial 
power shall extend to all eases arising under the constitution, 
the laws of the United States, and treaties made, or to be 
made, under their authority." " This," says Mr. Bayard, 
with the endorsement of Chief Justice Marshall, Judge Story, 
Chancellor Kent, and other distinguished jurists, " necessa- 
rily gives to the courts authority to declare an act of Con- 
gress, an article in a State constitution, or a State law, which 
is inconsistent with the constitution of the United States, 
void. When a question of this kind arises, and is brought 
before the Supreme Court for adjudication, its decision must 
be final, and conclusive ; because the constitution gives to 
that tribunal power to decide, and has given no appeal from 
its decision" 

This is democracy ; and yet the Supreme Judges of the 
United States Court are authorized to declare not only 
State constitutions and laws, but the laws and treaties of 
Congress, void ; and there is no appeal or redress. The 
President of the United States, Congress, and all the peo- 
ple, must submit. So says the constitution, which is the 
supreme law of the land, and so says history, and every 
day's experience. Is it a great thing, then, a dangerous 
feature of our economy, that the bishops decide questions of 
law for us, subject to an appeal to the General Conference ? 
We think not. 

2. A similar process of reasoning will show that the 
powers exercised by the presiding elders are equally safe 



GOVERNMENT "WELL BALANCED. 



387 



They are, generally, men of information and experience. 
We see no object a bishop can have in appointing unsuit- 
able men, or men who have not the confidence both of the 
preachers and the people. Nor do we conceive of any 
motive calculated to influence this officer to abuse his author- 
ity in reference to any part of his flock. He may err, and 
ihus give offence ; but he must be a very unsuitable man for 
the office, and, withal, an odd genius, to oppress his breth- 
ren, where all the motives bearing upon the case impel to a 
different course. 

But should he get warped, and become conceited, sour, or 
one-sided, so as to decide disciplinary questions erroneously, 
or otherwise act inconsistently with his proper dignity or our 
economy, the remedy is at hand. If the case requires im- 
mediate attention, it may be laid before the bishop having 
charge, whose duty it will be to examine the matter, and 
remove, reprove, or advise him, as he shall judge necessary, 
and take such other measures as the arrest of the evil may 
require. Otherwise, the offender may be arraigned at the 
ensuing Annual Conference, his administration reviewed and 
corrected, and himself punished according to our discipline 
and usage. If these are not sufficient guarantees for the 
good behavior of presiding elders, and for the rights and 
liberties of brethren under their supervision, we mistake 
their importance. 

And is not all the power they possess necessary to protect 
both preachers and people, from unintentional or other inju- 
ries they are liable to experience from each other ? Suppose 
the people attempt a wrong course toward the preacher, whc 
is to check them and protect him ? And suppose he should 
intrude upon their rights and interests, who is to arrest him 
and defend them ? The bishops are too far off, or otherwise 
occupied, to investigate all such cases ; and if they were not 



388 



COMPENDIUM OF METHODISM. 



the details of difficulty had better he attended to by a sub- 
ordinate officer. Then, should a ease prove to be serious, 
and come before him by appeal, he will be prepared to adju- 
dicate it without prejudice or partiality. 

We have been surprised to hear some preachers, and 
societies, too, complain of the power of our bishops and pre- 
siding elders. What would have become of them had it not 
been for this very power, is a sober question. It has 
plucked them out of trouble more than once. But so it is ; 
the most obliged are often the most forgetful of their obliga- 
tions. The words of our first two bishops are full of im- 
port. We commend them to the consideration of all candid 
minds : — 

" Is it not strange," say they, speaking of presiding elders, 
" that any of the people should complain either of this or of 
the episcopal office ? These offices in the church are pecu- 
liarly designed to ameliorate the severity of Christian Disci- 
pline, as far as they respect the people. In them the 
people have a refuge, an asylum to which they may flee on 
all occasions. To them they may appeal, and before them 
they may lay all their complaints and grievances. The per- 
sons who bear these offices are their fathers in the gospel, 
ever open of access, ever ready to relieve them under every 
oppression." 

3. These remarks apply with equal force to preachers m 
charge of circuits. They are judges of law in their respect- 
ive stations, as the presiding elders are in their districts, and 
as the bishops are in the whole church ; but any brother 
may appeal from their decision, and, if it be wrong, he can 
have it corrected, and all the action based upon it reversed. 
In this respect our jurisprudence answers well to that )f the 
States, though more democratic even, as in the other partic- 
alar already mentioned. The decision of the Supreme 



GOVERNMENT WELL BALANCED. 



389 



Judges of the United States Court is final. The decisions 
of the Supreme Courts of the different States are also final 
in most cases, but not in all. In questions relating to the 
Constitution and United States law, with many others of high 
importance, but which need not be named, an appeal may be 
taken to the Supreme Court of the country. Appeals are 
also allowed from all the lower Courts, in specific cases, tc 
those which are higher, sometimes to the highest. But with 
us there may be an appeal, in one way or another, in every 
case, sufficient, at least, to secure a fair and impartial deci- 
sion from our highest judicial authority ; so that every mem- 
ber has security, not only for his character as a member of 
the church, but for his opinions of our church polity. 

Some have objected that preachers in charge appoint our 
class leaders, as though it were a very dangerous arrange- 
ment. But the alarm is not general. The operation of this 
part of our system has been so satisfactory, it is difficult to 
create a panic about it among the people in the most exciting 
times. One experimental fact weighs more with them, and 
with all sober-minded men, than a hundred fine-spun argu- 
ments. But the arguments against this are as weak as the 
facts in favor of it are potent. To prove that a public 
officer is particularly in danger of using his authority so as 
to offend and injure his constituents, some probable motive 
must be shown. But what motive can operate upon a 
preacher in charge to induce him to appoint unsuitable 
leaders, or leaders he knows to be disagreeable to the 
classes ? It is impossible to conceive of any. The danger 
is greater in the opposite direction. The love of approba- 
tion is usually so strong in ministers, as well as others, they 
are more liable to be indulgent than oppressive. Besides, 
if one was inclined to be more independent than prudence 
would allow, a moment's reflection would suggest that to be 



390 



COMPENDIUM OE METBODISM, 



so in such a case would be the height of folly. Preachers 
cannot compel their members to attend the classes of ofien- 
sive leaders; and they know it. Nor would they be willing 
to answer for disciplining members for neglecting to attend 
class under such circumstances. One, therefore, who has 
the spiritual prosperity of the church at heart, will endeavor 
to select such leaders as are suitable and most agreeable to 
the members. If a different character should happen to 
obtain charge, he will soon reveal his unfitness for the pas- 
toral office, and receive his discharge. 

There is another consideration that comes in here, not to 
be overlooked. The appointment of leaders is not so arbi- 
trary as has been represented. Though classes are seldom 
called upon to vote in reference to it, their wishes are gen- 
erally known and respected. The other leaders and 
stewards are also consulted, and often make nominations by 
the preacher's request. He is anxious to appoint the best 
men possible. He would naturally please all parties, and at 
the same time consult the interests of the cause ; therefore, 
he takes advice. But should he neglect this precaution, or 
Appoint an unsuitable man notwithstanding it, the class will 
decline, and both leader and members will naturally covet a 
change, when the error may be corrected. Should he 
exercise " this power in a capricious or tyrannical manner, 
the people may lay their grievances before the bishops, or 
presiding elders, or before the yearly Conference, which 
may proceed even to his expulsion, if he grossly offend 
against that wisdom which is from above, and which is first 
pure, then peaceable, gentle, and easy to be entreated, full 
of mercy and good fruits, without partiality, and without 
hypocrisy." — History of Discipline, p. 304. 

But why allow the preachers to appoint the leaders at 
all ? Why not let the classes or society choose them ? 



GOVERNMENT WELL BALANCED. 



391 



For this reason, if for no other : Their work is strictly 
spiritual and pastoral — the work of the minister, so far as 
ne can do it, and the work for which he is responsible to his 
Conference, to his people, and his God. The leaders are 
his " helpers " in watching and guiding the flock, and who 
is in a condition to judge what kind of help he needs so well 
as himself? He understands the qualifications of the candi- 
dates, and the real necessity of the classes, as no other per- 
son can understand them, and is likely to be free from many 
local prejudices and false notions, that might operate disas* 
trously in the election of a leader. Take away from him 
the power to appoint the leaders, and you lessen his respon- 
sibility in regard to the spiritual condition of the church 
one half, at least, and lay it upon the leaders. Then, if 
religion wanes, he may charge it to the leaders, and the 
leaders may charge it to him, and the church may take sides 
with which they please. Thus, there would be confusion in 
the elections, contention in the administration, and failure 
where we now have peace and prosperity. So long as the 
preacher in charge is the responsible executive officer, 
he must have authority to select his own cabinet. To 
make him responsible, and deny him this, would be an 
anomaly in legislation. 

Some have objected that the preacher in charge is 
authorized to appoint committees to try accused members, 
and preside in such trials. But who can do it more impar- 
tially, or with greater wisdom ? If we try members by 
committees, the committees must be appointed, and some 
one must preside. The president should be responsible for 
the proceedings of the trial, that they be disciplinary and 
correct. He should, therefore, understand the Discipline, 
the general principles of civil jurisprudence, and be un- 
biased by party connections and party feelings. Who is so 



392 



COMPENDIUM OF METHODISM. 



likely to possess the necessary qualifications is the preacher 
in charge ? But he may err. It is not impossible that he 
may administer discipline in a partial and oppressive man- 
ner. These are contingencies to which we must always be 
liable. But the security of the membership against injus- 
tice from this source lies, first, in their right of appeal to 
the Quarterly Conference, where the whole case will be con- 
sidered and decided by another court. But should the 
appellant still think injustice done him, he has one other 
resort. He may, secondly, follow the preacher to the next 
Annual Conference, and there arraign him for maladminis- 
tration, and thus obtain the judgment of that body upon the 
subject, the effect of which will be either to establish or 
reverse the preceding decisions in his case. 

Under these liabilities, and what to a preacher is a mat 
ter of the highest concern, under the liability of being 
censured, and even expelled for wrong, and especially for 
malicious, administration ; liable to a civil suit also from the 
injured party, it seems to us very unlikely that a preacher 
in charge will allow himself to depart widely from Christian 
propriety, either in the appointment of committees or in 
presiding over them in church trials. But allowing that he 
may do so, who could be more safely trusted, or more 
promptly and effectively arrested ? 

In relation to the right of nominating the stewards, it is 
sufficient to say, that if a preacher does not nominate one 
at first that the Quarterly Conference approve, he must 
"try again," and again, till he gives satisfaction. And so 
also in relation to the nomination of trustees. In forming a 
new board of trustees, it is true, he is left to his discretion 
When the section of Discipline referring to this subject was 
adopted, it could not well have been otherwise, however it 
might be now. The preachers had the plan to conceive, the 



GOVERNMENT WELL BALANCED. 



393 



money to raise, and the work to oversee. Who had a better 
right to appoint trustees ? This is still the case in a large 
portion of our work, though in the more established societies 
the people have taken much of this responsibility on 
themselves. What still rests on the preachers will probably 
be transferred in clue time to those upon whom it more prop- 
erly devolves. But whether it ever should be so or not, so 
long as the preacher's interests are identical with those of 
the people, no harm can be done by it. It will generally be 
exercised as it has been, in the united wisdom of both 
parties, and with pure regard to the cause of God. We 
see no advantage a preacher can take of it in any event ; 
and where there can be no motive to the abuse of power, 
there is nothing to be feared from its existence. 

In reference to the rule making power of the ministry, 
we have, first, to remind the reader again of our origin, 
which was such, if the preachers had not made the rules, 
we should have had none. Secondly, that most of our 
rules have descended to us from Wesley himself. Thirdly, 
that those which have been made since the organization of 
our church, are more particularly for the government of the 
preachers than the people. Fourthly, that this power is so 
restricted by civil law, by our constitution, and the acknowl- 
edged rights and relations of the people, that there was 
not the slightest danger of its being abused. Still, it was 
never entirely satisfactory. Early and numerous efforts 
were made to limit it by introducing laymen into the Gen- 
eral Conference, but were successfully opposed until of late. 
Soon after the South separated from us, many of the former 
opponents of lay-delegation came to see it to be of the 
highest importance to the welfare of the church, and in- 
augurated measures to introduce it in the General Confer 
ence, which resulted in its adoption as before detailed. 



394 



COMPENDIUM OF METHODISM. 



The checks of our people upon the ministry are ample. 
1. It lies with them to determine who shall assume its high 
prerogatives. To become a minister among us, one must be 
recommended by the society to which he belongs, or by the 
leaders' meeting. Without this, there is no authority in the 
church to constitute a minister. After such recommenda- 
tion, the Quarterly Conference, composed chiefly of laymen, 
may yote the license, when it becomes the presiding elder's 
duty to write it. Should the experiment prove unsuc- 
cessful, and indicate that they have endowed the wrong 
man, they may refuse to renew the license, and restore the 
brother concerned to private life. On the other hand, 
should he satisfy them of his call and adaptation to the 
office, they may recommend him to the Annual Conference 
for admission into the travelling connection ; without which, 
the Conference cannot receive him. Nor can they ordain 
him as a local preacher, till he shall have held the office four 
years, and been recommended to the Conference as a suit- 
able person to receive that distinction. If this is not 
placing a very strong lay guard at the entrance to the min- 
istry, we mistake. We know of nothing equal to it in other 
Christian churches. But since the people have relinquished 
the right of choosing their own pastors, in the common 
acceptation of the phrase, it is, perhaps, none too strong. 
They ought to have an important part in constituting the 
ministers they may be required to receive. It will help 
their patience in bearing their infirmities, and save the epis- 
copacy from much censure. 

2. But the main security of the people lies in their 
sovereignty over their own purses. We cannot touch the 
property of our members. We have no authority to levy a 
tax on them, nor to collect one. Our people determine the 
amount of our allowance^ and then pay it or not, as thej 



GOVEKNMENT WELL BALANCED. 



395 



please. If they do not, we have no redress. Our Disci- 
pline denies us the right of collecting our dues by a legal 
process. We can only lament our failure, and hope to meet 
a better fortune in another appointment. We may, indeed, 
preach in their churches, the pulpits of which they hare 
been pleased to secure to our occupancy, but they may 
leave us to address the bare walls, and pay our own ex- 
penses. How long we should endure such discipline we 
leave others to conjecture. If the power, however, of thus 
withholding temporal supplies, is not a sufficient guarantee 
against oppression, our preachers must possess more obsti- 
nacy, and less attachment to " filthy lucre," than falls to 
the lot of ordinary good men. Highly as we think of them, 
considering their poverty and dependence on the people for 
their daily bread, we are constrained to believe that this 
power is nearly equal to that of choosing and rejecting 
preachers at discretion: Clerical oppression, under these 
circumstances, is impossible. Ministers are but men. They 
can no more subsist without food than other men ; and wheij 
this is withheld, from dissatisfaction with their labors, they 
will be very likely to construe it into a call to seek another 
and more promising field. 

Speaking on this subject, says our lamented Bishop 
Emory : " The interests of the preachers as men are not only 
co-incident, but identical with all the interests which bind 
them to be good pastors ; and that these again are identical 
with the interests of the people. They cannot possibly have 
any earthly motive for setting themselves in opposition to the 
people. All human motives are on the other side. And 
the far greater danger is that their sense of dependence, 
and the pressure or apprehension of want, may tempt them, 
in the general state of oui poor, fallen nature, to lower the 
gospel standard, and to relax its holy discipline, in accom- 



396 



COMPENDIUM OF METHODISM. 



modation to the common frailities of those who hold over 
them, and over their wives and children, and all most dear 
to them, the fearful power of feeding or starving them at 
discretion. For the sober truth is, that there is not a body 
of ministry in the world more perfectly dependent on those 
whom they serve, than the Methodist itinerant ministry. 
In those churches which have a lay representation, the pas- 
tors make legal contracts with their people, and have legal 
remedies to enforce their fulfilment. We make no such 
contracts, and have no such remedies. In this, our system 
is more Scriptural, and renders us more dependent. It 
places us, in fact, not only from year to year, or from 
quarter to quarter, but from week to week, within the reach 
of such a controlling check, on the part of the people, as is 
possessed, we verily believe, by no other denomination what- 
ever ; and which is considered, both by them and us, as a 
relinquishment of what might be claimed on our part, fully 
equivalent to the relinquishment on their part of a direct 
representation in our General Conferences." 

But, lest disaffected and parsimonious individuals should 
take advantage of these remarks to refuse to aid in the sup- 
port of their preacher, a word of explanation is here neces- 
sary. While we allow that the people as a body may with- 
hold their preacher's support, and that this is justifiable in 
case of oppression, and as a last resort, when redress cannot 
be obtained by the milder means of remonstrance and peti- 
tion, we deny the moral right of individuals to indulge 
their private spleen against a preacher in this way, when a 
majority of the society incline to sustain him. The ten- 
dency of such a practice is disastrous. Generally adopted, 
it would keep our societies in perpetual agitation, and 
reduce them to a worthless mass of discords. Being young, 
and not wealthy, union is indispensable to existence. All 



GOVERNMENT WELL BALANCED. 



397 



must act in concert, or the cause will decline. If one may 
refuse to support this preacher because he is rot a favorite, 
or because of some prejudice against him, others may refuse 
to support that, for the same reason. And if this should be 
recognized as a correct principle, no year would pass with- 
out more or less difficulties from this quarter, as no one 
preacher can possibly be the favorite of all. Besides, there 
are some covetous persons, no doubt, who would not scruple 
to invent objections to a preacher, if by so doing they could 
honorably refuse to support him. The principle furnishes a 
strong temptation to the avaricious to disaffection, and is, 
therefore, wrong and ruinous. We believe it to be strictly 
anti-Methodistical. To adopt it, is an attempt to control by 
our money, what we have submitted to the direction of other 
causes, and is putting ourselves in the place of God, and 
the best interests of the church. The true Christian policy 
is, to support the preacher, and make the most of him, 
whether we are particularly pleased or not, provided tho 
society, as such, does not see cause to adopt the extreme 
measure of withholding his support. It is the cause of Christ 
and the church, which is to be consulted, and not our preju- 
dices. Will my withholding support from God's minister be 
the best I can do for the cause ? is the question, and not 
whether it will gratify my feelings. If others are pleased 
and profited by his labors, that is reason enough why I should 
sustain him, though, as an individual, I may dislike him. 
This is the true magnanimity of Methodism, and is fatal to 
that narrow selfishness which supports the gospel only so far 
as may be necessary to gratify personal prejudices and pre- 
dilections. And every departure from this practice is haz- 
ardous to the itinerancy, since it is calculated to embarrass 
the preacher financially, and necessitate him to resort to 



398 



COMPENDIUM OF METHODISM. 



some different system, under which his support will not 
depend upon so many contingencies. 

It should be remarked, also, that this confidence of the 
preachers in God, and the magnanimity of the people, should 
never in the least influence the latter to follow a narrow and 
contemptible policy. When it has been determined what a 
preacher's claim shall be, stewards, and, indeed, the whole 
church, should exert themselves just as much to meet that 
claim as they would if it were collectable by law. It is not 
only a debt of honor, in the highest sense, but it is a relig- 
ious debt. And the insinuation that it is " no matter 
whether it be paid or not, since the removal of the preacher 
will cancel it," is too dishonest and mean to be countenanced 
for a moment. If there be a steward in the church capable 
of acting on such a principle, the sooner he leaves it the bet- 
ter it will be for the cause. On the same principle, when the 
people have fully done their duty, the preacher must 
patiently submit to the result, though his receipts have not 
met his claims, or supplied his necessities. 

But these explanations do not invalidate our argument. 
They are designed to prevent the abuse of the system at two 
different points, and secure to the preachers their proper 
claims where it is at all practicable, and to societies the ex- 
clusive privilege of starving preachers off, against the usurp- 
ation of covetous individuals. 

Societies have this pecuniary check upon the ministry, and 
it is right they should have it ; but brethren cannot be good 
members of those societies while they refuse to act in con- 
cert with the majority, and withhold their pecuniary assist- 
ance in meeting expenses, to gratify a personal prejudice. 

The people hold other influences over their minister. 
They may smile or frown upon him, encourage his plans or 



GOVERNMENT WELL BALANCED, 



399 



frustrate them, and make him happy or miserable. He is a 
" lone pilgrim " and stranger, without friends or influence ; 
they are at home, surrounded by associates who are accus- 
tomed to sympathize with all their views and modes of effort. 
Let them attempt to harass the preacher, and his condition 
will be unpleasant, indeed. He has every thing that b 
desirable in their friendship, therefore, to induce him to con* 
duct toward them like a gentleman and a Christian. In such 
a contest, he has every thing to lose — nothing to gain. 
He cannot be so reckless of his own peace as to do them 
injustice. 

He is, however, liable to mistake. We have known some 
to exceed their legitimate powers, through ignorance, but 
were corrected under the natural operation of the system, 
which provides not only for the correction of wilful wrongs, 
but for others. So the people have sometimes gone beyond 
their rights, and experienced the appropriate restraints. 
The system does not preclude errors, but it corrects them 
when they occur with wonderful facility. It aims high, 
requires great sacrifices and achievements, and endows its 
officers accordingly. There is no collision of one part with 
another. Its various forces operate in admirable harmony, 
and secure the interests of all who submit to its arrange- 
ments. 

Finally, the best argument for the system is, it tvorks well. 
If eagle-eyed complainers have found oppression in it, the 
people have not experienced any in its operation. We have 
had occasion to ask men who had renounced it with a view 
to the establishment of something better, if it ever oppressed 
them, but they all, with one consent, answered in the nega- 
tive. It has also been efficient. Look at its history. What 
system ever effected so much in so short a time, with such 
feeble means, and against such formidable opposition ? The 



400 



COMPENDIUM OE METHODISM, 



like has never been witnessed before, since the days of the 
apostles. Systems which claim more democracy, and have 
learning, and wealth, and age, and political influence, have 
been out-stripped by it, a hundred to one. Hopeful compet- 
itors and antagonists have fallen down, and perished by the 
way, notwithstanding their numerous advantages, while this 
has gone on from strength to strength, working 46 righteous- 
ness/' subduing " kingdoms," stopping the mouths of lions, 
waxing valiant in fight, and turning to flight the armies of the 
aliens. But a few years since we were no people ; but wo 
are now the people of the Lord, spread out over the whole 
land. A little more than a half century ago we numbered 
our flocks by scores and hundreds ; now we number them 
by millions. How is this ? Where is the secret of our suc- 
cess ? Would an ill-contrived system, though hard worked, 
have done so much ? We think not. Would a system 
oppressive to the people, such as this has been represented, 
have been so cordially received ? The people have never 
complained. Let us be judged by our works, and we will 
abide the issue. 



CHAPTER VI. 



THE GOVERNMENT OF THE M. E. CHURCH CONTRASTED 
WITH OTHER SYSTEMS. 

Thus far we have said little of our polity by way of com- 
parison, preferring to present it on its own merits. The 
discussion would, probably, be more acceptable to brethren of 
other sects, were we to maintain this policy to the end. But 
considering the assumptions of other systems, and especially 
the numerous objections their friends and supporters have 
seen fit to urge against our own, we cannot do justice to this 
department of our work, without referring to a few particu- 
lars, in which the former are wanting in virtues that abound 
in the latter. We shall treat the subject as delicately as 
possible, and hope to give no offence. 

Of the different forms of episcopacy, we have little to say. 
Not for the reason that they are more agreeable to us, so 
much as that they are less in our way. Romanism is an 
absolute monarchy. The priesthood is the master, the peo- 
ple the slave. But this abuse of episcopacy does not invali- 
date it. Those who declaim against bishops, because they 
have figured so abhorrently in the Romish Church, seal their 
own condemnation. They practice many things that have 
descended to them through this same medium. They might 
reject the Bible on this principle. But, muddy as is 
the channel through which it has been transmitted, they 
receive it as the pure word of God. They erect churches, 

401 



402 



COMPENDIUM OF METHODISM. 



also, keep holy days, preach and pi ay, all of which things 
Romanists have abused from time immemorial. 

Nor would we be understood as having any particular 
friendship for the system of Protestant Episcopalians, though 
we leave them out of this account. Their episcopacy is alto- 
gether over-strained, and not properly guarded. They 
assume too much for it, and concede too much to Romanists, 
to maintain a very stable and protracted existence, except 
where they are identified with the State ; and there, even, 
they will be subject to infinite trouble, since the administra- 
tion will, probably, vary in its predilections, as heretofore ; 
now inclining toward Rome, and now, again, toward liberty 
and religious toleration. 

We shall speak principally of Independency and Presby- 
terianism, and on general principles. Three points of com- 
parison will be sufficient to indicate the grounds of our pre- 
ference for the Methodist Episcopal system. 

I. The first we shall name relates to pastoral and minis- 
terial authority. 

The difference between us and Independents and Presby- 
terians, on this point, is considerable. We believe the 
Christian ministry, however established, to be invested with 
certain prerogatives that are not to be exercised or controlled 
by any other body. That is, that when a man is duly called 
of God to the ministry, he is authorized to discharge certain 
functions that other men should not undertake ; and, there- 
fore, when he is recognized, by any people, as thus called, 
this authority should not be subordinated to their control. If 
they do not dare to trust him, and want security for his pru- 
dence and fidelity in using it, they may provide for it as they 
and he can agree ; but while he is among them as a minister 
of Christ, to represent his master's cause, and do his work, 
he should be untrammelled in regard to every part of minis 



OUR GOVERNMENT CONTRASTED. 



403 



terial duty. We refer now more particularly to the ministry 
of the word and the administration of the sacraments. 

If we mistake not, both Presbyterianism and Independ- 
ency (we use the latter term, without meaning any offence, 
to designate all Congregationalists of whatever sect) theo- 
retically and practically deny this authority, and place their 
ministers under a guardianship in the discharge of their 
peculiar duties, which can but prove a serious impediment to 
the success of any man who attempts achievements worthy 
of the office, — to say nothing of the care with which they 
supervise the utterances of the pulpit, complaints of which 
are becoming more and more multiplied and emphatic 
every day. How is it in regard to the ordinances ? Is a 
minister allowed to baptize such as he deems worthy ? By 
no means. He may preach the gospel to them, teach, and 
conduct them safely through the process of repentance and 
regeneration ; but there he must stop. Before he fulfils the 
other part of his commission, " baptizing them in the name 
of the Father, and of the Son, and of the Holy Grhost," he 
must call a meeting of the " church session," if among Pres- 
byterians — of the church, or the church committee, if among 
Independents — and have them canvassed to the satisfaction 
of the body, when, if they judge proper, and give their con- 
sent, he may proceed ; but if they, in their prudence, decide 
for postponement, whether it be for good reasons, or no rea- 
son at all, he must withhold the ordinance, however assured 
of the worthiness of the candidate to receive it. The same 
is also true of the Lord's supper. He may " travail with 
them in birth, until Christ be formed in them," and feel 
an unutterable solicitude to have them baptized, and 
admitted to the Church and the sacrament, but he must wait 
the motion of the ruling elders, or of the committee, who 
may have no sympathy for the work, and are just in the 



404 



COMPENDIUM OF METHODISM. 



right spirit to perplex candidates with knotty questions of 
doctrine, ungrounded suspicions and delays, to " see if they 
are not deceived, and are going to backslide" 

Now the question is not whether ministers of these denom- 
inations are not often as cold as the people, and realize no 
difficulty from this source, nor whether they do not frequently 
gam influence enough over their constitutional managers to 
control them in such matters, nor whether the people are 
not sometimes more spiritual than their preachers. There is 
no doubt on either of these points. Nor do we assume that 
there is any particular difficulty in these arrangements, where 
society is formally established, and possesses little religious 
enterprise beyond the weekly routine of settled service. 
But where a minister is properly engaged in his work, and is 
connected with a church whose leading spirits do not har- 
monize with the legitimate objects of the ministry, he may 
find them a burden more grievous to be borne than poverty 
or persecution. One who was many years a Presbyterian, 
and honored with various offices of responsibility, speaking 
of this system of overseership, says, " It embarrasses the 
ministrv', in all its forms and modes of operation, and disap- 
points its aims and ends ; it sets up a complicated, inconven- 
ient, unmanageable machinery, which is hard to keep stand- 
ing, so as to command respect, much more to keep going, so 
as to do good. * This machinery has 

absorbed all controlling power, and the ministry is an acci- 
dent. That which was first has come to be last. Christ 
gave his sacraments to his ministers — to the apostles — that 
in the use of them they and their successors might maintain 
the visible forms of his kingdom. But, in this system, the 
sacraments are held by organizations of laity, and the min- 
istry are obliged to ask leave to take and use them." It 
was to this kind of control that an old non-conformist minis- 



OUR GOVERNMENT CONTRASTED. 



405 



ter referred, when he remarked, " I left England to get rid 
of my lords, the bishops ; but here I find in their place my 
lords, the brethren and sisters ; save me from the latter, and 
let me have the former." And we find frequent allusions to 
it in the communications of Congregational and Presbyterian 
ministers, in speaking of revivals. It is when they under- 
take to accomplish something for God and souls, that the 
system embarrasses them. 

We object to this aspect of it, 

1. That it is unseriptural. If the commission under which 
all ministers profess to act means any thing, it requires those 
who receive it to " baptize," as much as it requires them to 
" preach," or to " teach." And they must be their own 
judges both as to the one and the other. They have no 
right to agree to refuse baptism to such as, in their opinion, 
ought to be baptized, to gratify the prejudice, or extreme 
prudence, or, it may be, the ignorance, of a committee, whose 
opportunity of understanding the merits of the case is not 
half equal to their own ; and the people ought not to require 
such subordination at their hands. If they do not think 
their minister competent for the work, let them dismiss him, 
and obtain one they can trust. 

Is it reasonable to believe that the apostles, and their 
immediate successors, were subject to such a regimen ? 
Where is the proof? Is it likely that Jerusalem and all 
Judea passed through the hands of a committee to John the 
Baptist, before they received the ordinance ? Or that St 
Paul called the ruling elders to examine the jailer ? Was 
Cornelius, or the eunuch, or the thousands baptized on the 
day of Pentecost, tested in this manner? The apostles 
acted on their own responsibility, and required repentance, 
and such " fruits " in the candidate as satisfied themselves, 
A>nd since ministers are answerable to the Chief Shepherd for 



406 



COMPENDIUM OF METHODISM. 



the fulfilment of their commission, why is not this right ? 
" As I live, saith the Lord God, surely, because my flock 
became a prey, and my flock became meat to every beast of 
the field, because there was no shepherd, neither did my 
shepherd search for my flock ; therefore, 0, ye shepherds 3 
hear the word of the Lord. Thus saith the Lord God : 
behold I am against the shepherds, and I will require my 
flock at their hand, and cause them to cease from feeding 
the flock." 

2. Another objection to this arrangement is, it degrades 
the ministry. It assumes that ministers are unsuitable 
judges in such cases, and need to be directed when to exer- 
cise their commission. If we add that the pastor is required 
to be a member of his own church, and subject to discipline 
and exclusion at their discretion, his degradation is com- 
plete. " We maintain," says the Congregational Manual, 
p. 24, a book of high authority, " that among ministers 
there should be no distinctions of rank, but that they are 
all equal, and that ministers have no right to exercise lord- 
ship over the brethren of the church ; that the brethren 
of the church [embracing the minister] are all equal ; and 
that no church, or body or council of churches, can have 
any inherent power to control particular churches." An 
Independent minister informed the writer, within a few 
days, that he was required to be a member of his own 
church ; but he thought were he to be accused and tried, 
fchey would allow him a counsel, though the final determinar 
don of the case would lie with them. 

3. We object to it, also, that it is inconvenient. It is 
so, 1. In that it leaves the churches without a visible head. 
Every society needs a head, possessing powers that belong 
to no other member. Hence we give our Union a Presi- 
dent, each State a Governor, each court a judge, and assign 



OUR GOVERNMENT CONTRASTED. 



407 



them duties, which they are to discharge under constitu- 
tional restrictions, on their own responsibility, without the 
liability of being overruled in each case by the popular 
voice. But here, though the minister is moderator in 
church meetings, his order may be countermanded by a 
bare majority, whether it relate to theology or discipline. 
The Church is supreme, and he must submit. 2. It is 
inconvenient in that it requires proceedings that must, in 
many cases, be very difficult, if not impracticable. Look at 
the Congregational manner of organizing a church, which is 
only a single development of the system. In the " Manual," 
before named, we read : " The organization of a church is a 
step which should not be taken without much caution, and 
due consultation with those whose judgment in the case can 
be well relied upon. Whenever a decision has been made 
upon the expediency of such a movement, the first thing 
to be done is to have the articles of faith and covenant by 
which the church is to be bound together, drawn up and 
agreed upon by those who propose to become members. 
The next thing is to fix upon a time and place for the 
assembling of the council, and the formation of the church. 
Then, by what is called a ' Letter Missive,' some of the 
neighboring churches are requested to be present, by their 
pastors and delegates, to assist (if they shall judge it to be 
expedient) in the organization of the proposed church. The 
' Letter Missive ' states some of the more important circum- 
stances of the case, — the number of persons expected to 
constitute the church, — the churches that have been 
invited to aid in forming it, — - the time and place of the 
meeting of the council, and of the public services of 
the day. 

" When the day arrives, and the members of the council 
have come together, (the persons desirous of being formed 



408 



COMPENDIUM OF METHODISM. 



into a church being present,) they are called to order by 
one of their number, who reads the 4 Letter Missive,' as an 
explanation of the object of the meeting. The business 
then proceeds by choosing a moderator and a scribe, and the 
offering of prayer for the divine assistance in the perform 
ance of the duties that are to follow. 

" The whole subject of going forward in the accomplish- 
ment of the purpose for which the council has been called, 
is then deliberately considered ; all desired information in 
relation to the number and circumstances of the candidates 
for membership in the new church is presented, and the 
articles of faith and covenant, and letters of dismission and 
recommendation of such as belong to other churches are 
examined. 

" If the council decide upon going forward, arrangements 
are then made for the public exercises ; and, at the time 
appointed, all concerned proceed to the house of God, where 
the solemn transaction is to take place. 

" The public services are usually in the following order : 
1. Reading of the doings of the council. 2. Invocation. 
3. Reading of the Scriptures. 4. Singing. 5. Prayer. 
6. Singing. 7. Sermon. 8. Reading of the articles of 
faith, and giving assent to them by the persons about being 
formed into a church (who, at this time, are standing to- 
gether,) 9. Administration of the rite of baptism to those 
who have never received it. 10. Reading and acknow- 
ledgment of the covenant. 11. Consecrating prayer. 12. 
Fellowship of the churches. 13. Singing. 14. Prayer. 
15. Benediction. The persons who in these exercises 
have associated themselves together, are thus constituted a 
church, possessing all the powers and privileges of a church 
of Christ." 

That this may work respectably in a dense population, 



OtJR GOVERNMENT CONTRASTED, 



409 



where societies are numerous, enlightened and enterprising, 
is not questioned, though it seems to us heavy and cumbrous 
for any circumstances. But its inadaptation to a world 
lying in wickedness, superstition, and ignorance, is manifest. 
What could the apostles have done with such a system? 
How could Wesley have managed it? And where would 
have been the millions that have been gathered into the fold 
of Christ by him and his successors, had he adopted it ? It 
reminds one of Saul's armor. The machinery requires too 
many individuals to work it, takes too much time, and costs 
too much. But where there is a want of harmony or of 
enterprise, it becomes unmanageable, and proves to be any 
thing but Independent in its operations. Let us refer to a 
single case by way of illustration. 

A portion of an interesting Orthodox Congregational 
Church, at A., became dissatisfied with their pastor, and 
desired him to ask his dismission. The pastor saw no good 
reason for his doing so, and was sustained by a bare majority 
of the church in his position. After much discussion, and 
many unpleasant transactions, he united with the church, for 
the gratification of a respectable minority, in calling a coun- 
cil to sit upon the question of the propriety of his asking to 
be dismissed. The council was convened, and displayed 
many ministers and lay delegates of distinguished ability. 
The whole question was discussed, both parties speaking all 
that was in their hearts. After a day or two the bell was 
rung, and the parish came together to hear the report, which 
was, in substance, that the pastor was entitled to great credit 
for his labors and success, and ought to retain his position; 
and the disaffected minority were advised to be peaceable, 
and to cooperate with him. This, of course, was not very 
pleasing to some of the members. Passing the church, about 
that time, one issued forth, and in no very pleasant mood 



410 



COMPENDIUM OF METHODISM. 



denounced the council for their ex parte proceedings, declar- 
ing that there was one thing the minority could do, viz., 
they could form a new church, and they should do it imme- 
diately. Reminding him that all systems have their hard 
bearings, we suggested that he might find that as difficult 
as to get rid of his minister. " How so ? " he inquired. 
u In the first place," we remarked, " you must get letters 
of dismission and recommendation from your church to a 
council, to be formed into another and a separate church. 
But your church will give you no such letters, until a major- 
ity are convinced it is best to have another church in the 
place, and the same majority that retains the preacher will 
not be likely to indulge you in this way. But, suppose you 
get your letters, and call your council, the council may 
judge as the church do, that it is inexpedient to have a 
second church, when, of course, you are 4 all up ' again, for 
they will not organize you till they are convinced on this 
point." " Well," said he, " we'll go without letters, and 
form a church without a council ! " " This," we replied, 
" you can do, but the church will probably expel you for 
neglect of duty and disorderly conduct, which they will have 
a right to do. But," we asked, " who will you get to be 
your preacher ? Congregational ministers will not serve you, 
because you will not be in the regular line. But should one 
be found who would consent to be as disorderly as your- 
selves, you could get no council to sit upon the question of 
his settlement ; ordain, install, or give him the right hand 
of fellowship. But should all these difficulties be sur- 
mounted, every regular association and convention of the 
denomination would disown both you and your preacher as 
spurious coin." 

This was a new idea. Of course, he reported it to his 
copartners in reform, and it was as strange and new to them 



OUR GOVERNMENT CONTRASTED. 



411 



as to him ; and, finding themselves tied hand and foot, so 
that they could not move but at the will of the sovereign 
majority, they hammered away upon the afflicted pastor, as 
the only thing they could do, till he was compelled to com- 
promise, and call another council to permit him to leave, 
and determine how much the church should give him for 
going. This done, the agitators settled down quietly in 
their old position, wiser than they were before ; but they 
have been in a quandary ever since, to learn why such a 
system should be called Independent, or Congregational ; 
and they have not yet discovered wherein it is better to be 
under the lordship of unrestricted majorities and foreign 
councils made up for the occasion, than to be subject to 
bishops and other ecclesiastical functionaries, whose authority 
is limited by constitutional stipulations. 

We might refer to other inconveniences for which the 
system is peculiar. Where the desire for another church is 
the result of Christian enterprise, the difficulty of organiz- 
ing it may be equally formidable. The church may refuse 
the letters, the covenant and creed may not suit the council, 
or the candidate preacher may be offensive, and the under- 
taking consequently fail. But we will not go into partic- 
ulars. The system is better adapted to permanence than 
progress, and the more quiet it is kept, the less awkward 
will it appear. 

4. We think it prejudicial to ministerial independence. 
Any minister thus encompassed with committees, and other 
appointees, having the direction of his appropriate work, 
must feel more or less embarrassed. If he be a man of 
talent and courage, he may manage them and the church to 
his liking, (an occurrence that often happens,) and not 
become a slave to his people. But where there is only an 
ordinary man, and his overseers chance to be men of con- 



412 



COMPENDIUM OF METHODISM. 



siderable consequence, and high notions of the rights of the 
laity, he will eventually succumb to their dictation, and 
instead of making society what it ought to be, he will 
become its mere echo. 

5. It evidently fails of its object This we suppose to 
be the protection of the members, and the advancement 
of the work of God. But the system, by taking much of 
the responsibility from the minister, and vesting it in ruling 
elders, or in the church, destroys not only an important 
means of usefulness, but one of the most powerful incen- 
tives to effort that regenerated humanity can have. When 
one feels that he is alone responsible for a work, he will 
think of it, and acquit himself with honor. But divide that 
responsibility among a dozen, in such a way that it will not 
be generally known who does, and who does not attend to it, 
and it will probably be neglected. This is as true in regard 
to disciplining members as baptizing them. If the writer 
were to be tried, he would prefer to have the minister, or 
some one man, to be his judge, and decide the law and 
order in the case, under proper restrictions, than to have 
the whole society. Knowing that his act would decide the 
case, and incur for him praise or blame, he would feel the 
necessity of coming to a proper decision, that, if arraigned 
before the bar of public opinion, or any other bar, he might 
vindicate his conduct with boldness and success. But a 
church is nobody. " Corporations have no souls," and, of 
course, no individual responsibility. 

Besides, who does not know the power of neighborhood 
gossip to beget jealousy, envy, and evil surmising, which 
create prejudice and warp the judgment. In a popular 
trial, before an excited church, an innocent man has 
no chance at all, though the crime alleged may be no 
more than that of giving " aid and comfort " to reputed 



OUR GOVERNMENT CONTRASTED. 



413 



heretics, or visiting the meetings or communion of another 
sect. They have no specific law to keep or to break. 
Their will is sovereign, their action final. But if they were 
under a constitution and laws, subject to the ruling of a 
responsible judge, and liable to be reviewed and condemned 
by a higher court, they would have reason to be cautious. 

On the other hand, the church would be defended against 
improper characters. As good men are liable to be wronged 
through popular prejudice, so bad men may be preserved in 
the church, to its great dishonor, through popular favor. 
Merit is by no means the criterion of the estimate the public 
place upon men. A hard way into the church makes a 
hard way out of it. Those who claim to examine candi- 
dates, and test them by a popular vote before they are 
received or admitted to the ordinances, also claim to retain 
them to their liking ; so that persons are often kept in the 
church by favoritism, who in justice ought to be excluded. 
If the policy of England is right in not allowing its judges 
to preside in the district where they were born, and if the 
method of empanelling juries so as to exclude all improper 
influences, is important, Independency is wanting at this 
point. 

Is it said that the desideratum indicated is supplied, by 
the association of the churches under different names for 
counsel and advice ? We believe this association is designed 
to supply it, and, therefore, we regard it as a practical 
acknowledgment of the imperfection of the Independent 
system. But, however it may operate to protect the min- 
istry (for it benefits them more than others) and the people^ 
in specific cases, in application to the matters in question we 
think it an entire failure. If we err in this opinion, we are 
certainly correct in saying, that just so far as it is effective, 
if diverges from Independency. If the parties advised are 



414 



COMPENDIUM OF METHODISM. 



bound to acquiesce in the advice given, on pain of being 
excluded from the association, consociation, state convention, 
or the like, Independency is abandoned, and a modification 
)f Presbyterianism is adopted, which is no doubt an im- 
provement. This we believe to be the case in certain sec- 
tions and among certain Congregationalists, but others claim 
the right of rejecting advice if it does not suit them, with- 
out damage to their denominational reputation. 

In distinction from all this, under our economy, a min- 
ister goes forth preaching the gospel ; and when he is suc- 
cessful, and the people repent and become converted, he 
receives them on trial, baptizes them, and administers to 
them the sacrament of the Lord's Supper. Whenever 
three or four persons desire his watch-care, he forms them 
into a class, and attaches them to the main body, and then 
adds to their number as he is able. Thus most of our 
churches commenced, and thus they have been nursed, and 
enlarged, and multiplied. The first blush of our history 
indicates to every rational man that the other system would 
have proved an incumbrance. Our churches have been dis- 
ciplined, too, with the same ministerial authority ; but in all 
cases under such guarantees as to secure the people against 
oppression. 

II. We believe our government preferable also in its legis- 
lation. Not that we have better moral rules than our Christ- 
ian neighbors ; we will not insist on this, but that we have 
?ome nearer the happy medium in respect to the number 
and extent of them. There are two extremes to be 
avoided, viz. : paucity and redundancy. In our opinion, 
the Independents have fallen upon the first, and the Presby- 
terians upon the last. The former have few rules. They 
agree to very little in advance, and leave almost every thing 
to be settled at the time. They doubtless have custom* 



OUR GOVERNMENT CONTRASTED. 



415 



that in part supply this necessity, but they evidently lack 
for constitutions and laws defining the rights and duties of 
the several parties concerned in their organization. There- 
fore, matters of whatever nature turn a good deal upon the 
fancy or current of feeling that may happen to predominate. 
Hence, when w r e inquired of an Independent minister as to 
the government of his denomination, preparatory to writing 
this chapter, he replied that it was " a perfect mobocracy." 
The explanation that succeeded did not modify the state- 
ment, but developed his entire dissatisfaction with it. He 
said they lacked a head, a constitution, authority. That 
prejudices often operated to turn out worthy members, and 
retain those who were a disgrace to the Christian name, and 
there was no redress. Still it was his intention to abide in 
the body, and make the best of it. 

The Presbyterians have evidently gone to the other ex- 
treme. They have left little to discretion. Matters of 
great simplicity, and not of the highest importance, are 
drawn out with particularity, so that one needs to be some- 
thing of a lawyer, and a pretty thorough student, to under- 
stand the whole. This exposes them to many difficulties. 
It gives troublesome characters a chance to annoy the min- 
ister and his flock, where, if there were less of rules, and 
more of discretionary authority vested in the pastorate, 
under proper guarantees for its legitimate exercise, the 
machinery would operate with less friction and more force? 

We may have erred in the same direction. Excess i? 
the tendency of legislators generally. Though we admire 
the smallness of our Discipline, next to the system it graplv 
ically delineates, still we are inclined to think it may be too 

* A glance at the " Assembly's Digest," a large volume composed of reports 
of cases, precedents, and commentaries, will be sufficient to substantiate thest 
remarks. 

27 



416 



COMPENDIUM OF METHODISM. 



large. That it restricts both preacher and people at points 
where they had better be left to their own discretion, is 
highly probable. Religion is one and eternal, and must not 
be altered to accommodate the king. But there are a thou- 
sand little out-of-door matters — matters of finance or of 
taste — having no particular moral bearing, that may be 
varied according to the judgment of the brethren concerned 
in different localities. If we were to be consulted, we 
should advise that all such matters be left discretionary, 
holding the officers concerned amenable for their action in 
the premises to the tribunals having the supervision of their 
administration. 

III. We think our government a little superior, too, in its 
jurisprudence ; that is, in its process of dealing with offend- 
ing and delinquent members. While it is impossible to 
avoid the necessity of such proceedings, it is important that 
they be conducted in the best manner. There are two 
objects to be provided for in a system of proceeding in such 
cases. One is promptness and energy, without public agita- 
tion ; the other is security against wrong and oppressive 
action, into which the most sincere are liable to be precipi- 
tated by improper influences. The first is necessary to the 
protection of the church, that it may not be dishonored by 
immoral and scandalous characters, or crippled by an accu- 
mulation of dead and unfruitful members. The second is 
necessary to the protection of individuals, against whom 
processes may be instituted, that they may be fairly tried, 
whatever the state of feeling against them, and have ample 
opportunity to defend themselves on every point. If we 
are not deceived, Independency is faulty in both these 
particulars. 

1. In regard to the church, it lacks the requisite provis- 
ion for such proceedings. Its fundamental principle is that 



OUR GOVERNMENT CONTRASTED. 



417 



of strict equality among members, and its covenant binds 
them to mutual " watch and care," so that one has origi- 
nally as much authority in the premises as another. Now, 
what is every body's business is generally neglected. No 
one feels particular responsibility. Each thinks it more 
suitable for another to move in the case, and thus the evil is 
suffered to remain; whereas, if the responsibility was 
devolved upon an individual, and it was made his duty to 
attend to it, it would not be so. 

We concede that these churches often appoint committees 
on such cases, and that these committees exercise discipline ; 
but, then, will they appoint them in all proper cases, or will 
they be ivarped by the circumstances of consanguinity, 
friendship, wealth, &c, and suffer the cause to be re- 
proached ? Will they sustain such a committee when 
appointed, and inflict the appropriate punishment, or will 
they evade the issue, and cover up iniquity? Human 
nature is such that, where we have no constitutions and laws 
binding us, we are very apt to consult our convenience, to 
the neglect of duty. 

The disposition to do the right thing being admitted, 
other questions arise, such as, what conduct is to be con- 
sidered censurable ? Here is a chance for much difference 
and discussion. This settled, it must then be determined 
when and how the process shall be commenced, and how con- 
ducted. Next comes the verdict. Can these questions be 
settled where all are prosecuting officers, judges, jurors, 
counsel, and witnesses, with sufficient despatch and impar- 
tiality to protect the church ? Or is there a strong chance 
for party feeling, discord, electioneering, personal criminar 
tion, inefficiency and delay ? How would a town succeed in 
managing its judicial affairs in this manner ? 

To say that " Christ is our head, and his word our law" 



418 



COMPENDIUM OF METHODISM. 



does not relieve the difficulty. What that law requires on 
many of these and collateral points, is to be determined by 
a majority. Nor does the fact that you are Christians, 
looking for the honor of the cause of God, remedy the evil. 
Christians are liable to be blinded and swayed by the various 
influences that operate upon the human mind, as well as 
others. If you say that this whole business is done by the 
minister and a few leading men in the church, we think this 
is decidedly better ; but it is a departure from the main prin- 
ciple of Independency. 

Understand us, we do not complain. This is a^free coun- 
try, and we may all please ourselves. We speak of things 
as we understand them. And the inefficiency we charge 
upon the system is frequently conceded by those who ought 
to know. One good minister in this city, who was groaning 
under the incubus of unworthy members in his church, 
remarked to the writer, " we lack yowr discipline" 
Another averred to painful facts, in relation to members in 
his denomination, which they could not touch without throw- 
ing the church into a perfect tumult. And another, still, 
referred us to disgraceful circumstances, which Independ- 
ency cannot reach, and from which, therefore, his church is 
doomed to suffer, if not to perish. 

2. That it protects individuals better than it does the 
cause, is not likely. Having no constitution and well 
defined laws, and no properly constituted expounder of law 
and order to preside in such proceedings, they may fall upon 
a member, in a fit of prejudice, and hurl him from among 
them in the most summary and unjust manner. Hence, the 
phenomenon, that is not unfrequently witnessed, of a church 
retaining members of the most unsatisfactory character; 
while it excludes others of acknowledged piety, for a slight 
difference of opinion on some nice point of doctrine, or for 



OUR GOVERNMENT CONTRASTED. 



419 



favoring another denomination, or because the tongue of 
slander has created a prejudice which the church is afraid 
to resist. Is it said that the church is bound to do right, 
and act according to the gospel ? We reply, that does not 
help the case, so long as they — the excited, bigoted, and 
prejudiced members — are to decide what right requires. 
Bind them by a constitution and laws, to be explained 
and administered by intelligent and impartial judges, and 
then the case will be different. But that will not do ; they 
must be their own judges in all these matters. 

Hence, we say, there is no security for individual charac- 
ter. A member may be disgraced by expulsion, at the 
option of a majority, and he has no redress, unless he can 
obtain it by an appeal to the civil courts, which is exceed- 
ingly doubtful ; for " where there is no law there is no trans- 
gression," and where there is no transgression [violation of 
contract] no damage can be recovered. If Independent 
societies have no constitution and rules in reference to such 
things, of course they violate none in following their passions 
in the premises, and cannot be punished. The suffering 
member may regret that he surrendered himself so entirely 
to their hands : but it is too late to correct the mistake. 

Is it said that he may call a council ? True, — if he can 
obtain one ; but here is the difficulty. Nobody is obliged to 
serve, and few would be likely to accept the call of an 
excommunicated member to attend to such business. But 
suppose he should succeed in getting a council, and the coun- 
cil should advise the church in his favor ? What then ? Will 
not the church do just as they please, after all ? The advice 
of ex parte councils is not very powerful with majorities. 
Majorities are often the most inexorable tyrants. Is it said, 
let him call a mutual council ? That he cannot do without 
the consent of the church, which they will give or not, as 



420 



COMPENDIUM OF METHODISM. 



they please. The probabilities in the ease cannot be mis- 
taken. But should they consent, and the council be called, 
it can only advise; so that, in any case, redress is exceed- 
ingly uncertain. The presumption is, 1. That the church, 
in most cases, would not consent to a mutual council. 2. 
That an ex parte council could not be obtained. 3. If i( 
should be, that its advice would avail nothing. And, 4. 
That the labor, difficulties, loss of time, and expense of cre- 
ating such a court, and prosecuting the investigation, would 
discourage ninety-nine hundredths of the denomination 
from undertaking any such project. The excommunicated 
member, therefore, is practically doomed to submit to his 
fate, however unjust. If it were not for being personal, 
we might furnish numerous facts illustrative of all these 
positions. 

Presbyterianism we think less exceptionable, in that it pro- 
vides regular judicatories, with full powers to attend to such 
business ; and not only requires them to be faithful, but 
places them under such restrictions as not essentially to 
endanger the rights of individual members. If the court 
below is delinquent, or misjudges in a given case, the next 
above may correct it, so as to repair the damage. But, like 
Independency, it wants a head. In the " church session," 
the pastor and ruling elders stand on a par, except the 
former is the moderator. All may give their opinions ; but 
every question is to be settled by the majority. Hence, 
they are liable not only to a difference of judgment as to 
the merits of the case, but also in reference to the law of 
the church bearing upon it. Their trials may, therefore, 
lead to an extended discussion of legal questions, and occar 
sion much perplexity, and the loss of much time. The 
same is true in regard to the higher judicatories of the 
church. But if the " general assembly " would appoint 



OUR GOVERNMENT CONTRASTED. 



421 



men to preside in these several courts, and decide all 
questions of law and order, like a judge upon the bench, 
making them amenable for their decisions and administra- 
tion, it would lessen the difficulties of enforcing discipline 
very much. And if they would endow them still further, 
and permit them to exercise certain discretion, in resisting 
and suppressing vexatious suits, holding them to the same 
responsibility as in the other case, it would be still better ; 
but they have not seen fit to do it. 

Under our economy, a large discretion is vested in the 
preacher in charge, in reference to complaints. He is 
made judge of law and order, subject to an appeal, and is 
required to discipline the church in a prompt, prudent, 
and energetic manner. Should an excommunicated mem- 
ber believe he has been improperly treated, — that his 
trial was not disciplinary and fair, — he may appeal to 
the Quarterly Conference, where the whole matter will be 
considered and determined, under the direction of another 
president, and by another body. If the trial was miscon- 
ducted below, or the verdict was more the result of preju- 
dice than evidence, it is corrected here, and the decision 
reversed. Local preachers, condemned by this court, may 
appeal to the next Annual Conference having appellate 
jurisdiction, where their case will be adjudicated by a 
body of strangers, having no prejudices or predilections 
to serve. This would seem to be a sufficient guarantee 
to the members concerned ; but still they have another 
resort. Every member of an Annual Conference is re- 
sponsible to his Conference for the right administration 
of discipline. Should he be^ thought, by a censured or 
excommunicated member, to have exceeded his authority 
and taken an unwarrantable course, he may be charged with 
mal-ad ministration, and, if the charge be sustained, the 



422 



COMPENDIUM OF METHODISM. 



case may be thrown back, on the ground that " what 
is not done correctly, is not done at all." We think of 
an instance to the point. There was a difficulty in the 
church at R., and parties were formed. The preacher, 
taking sides with the less reliable members, had charges 
preferred against the principal man on the other side, on 
which he was condemned and expelled. Believing the 
proceeding to be ex parte, and contrary to discipline, 
he sent a complaint to the next Annual Conference, 
charging the preacher accordingly. The charge was 
examined with such evidence as was at hand, and sustained. 
With this decision, the complainant demanded of the 
next preacher to be recognized as a member in the same 
standing he held when the suit was commenced. The 
preacher stated the case to the church, and informed 
them, that the trial having been condemned, he should be 
obliged to regard it as null and void, and accede to 
the brother's request. "But," said he, "if any of you 
see cause to prefer charges against him, he shall be duly 
tried." Here the matter ended. The source of difficulty 
being removed, all soon came right again, and peace 
ensued. 

This is the protection which our members enjoy against 
hurried, irregular, and unjust prosecutions. Though it goes 
beyond any thing to be found in other churches, we believe 
it to be proper. Its effect is to beget such care on the part 
of the ministry to have business done correctly, that Con- 
ferences are seldom troubled with complaints of this nature. 



CHAPTER VII. 



DISCIPLINARY QUESTIONS OFFICIALLY DECIDED. 

Since our bishops have been constituted judges of disci 
pline during the intervals of the General Conference, their 
decisions have become valuable, though not authoritative, 
unless delivered in some case in course of adjudication. 
We present a few of them here, together with others, for 
the benefit of our younger brethren. But the reader must 
not forget that many of them which relate to Quarterly 
Conferences are now somewhat modified by District Con- 
ferences where they are held. — Discipline, 88-95. 

I. — OF ANNUAL CONFERENCES. 

1. " When, in the interim of an Annual Conference, a 
preacher, being a member of the Conference, has been tried, 
and the case adjudicated by the presiding elder and a com- 
mittee, according to the provisions of the discipline, and the 
individual acquitted of the charge, or punished for the 
offence, is it competent for the ensuing Annual Conference to 
take up the case and pass on it another adjudication, unless 
an appeal be made from the decision by one of the 
parties ? " 

Ans. " The investigation of an accused preacher's char^ 
acter, in the interim of the Annual Conference, is for the 
purpose of determining whether he shall be suspended until 
Ms Conference meets, and is not properly a trial, it being 

423 



424: 



COMPENDIUM OF METHODISM 



fully considered and determined only before the Annual 
Conference. The Annual Conference may try said preacher, 
whether the committee find him guilty or not ; the Conference 
having original jurisdiction. The case never goes up from 
the committee by appeal, and all proper testimony in any 
church trial is admissible." — Bishop Hamline. 

2. "Does the Conference year terminate on the opening 
of the session of the Annual Conference, or at the close of 
the session ? " 

Ans. " The current Conference year has its commence- 
ment at the close of the Conference, when the appointments 
are announced, and terminates at the close of the next ses- 
sion following." — B. Waugh. 

II. — OF PRESIDING ELDERS, QUARTERLY CONFERENCES, AND 
LOCAL PREACHERS. 

1 . " Has the Quarterly Conference original jurisdiction 
in the case of local preachers, on the charge of immor- 
ality ? " 

Ans. " In the Discipline there is a distinction made 
between charges and mere reports. When a local elder, 
deacon, or preacher is reported to be guilty of some 
crime expressly forbidden in the word of God, it is made the 
duty of the preacher in charge to call him before a committee 
of local preachers, by whom he shall be acquitted, or, if 
found guilty, suspended until the next Quarterly Conference. 
The design of this rule is, first, to relieve the character of 
an innocent persecuted brother from the influence of evil 
reports ; or, secondly, to relieve the suffering church, by 
preventing a wicked man from preaching till he can be regu- 
larly tried. It requires the preacher in charge to proceed 
on mere report, whether there be any formal charges or not ; 
to call a committee, which is of the nature of a court of 



DISCIPLINARY QUESTIONS. 



425 



inquiry, to ascertain whether or not there be cause of 
trial ; and, if so, it must go to the Quarterly Conference, 
the only tribunal that has authority to try the case. And 
in all practicable cases, the preacher in charge should 
inquire into complaints against local preachers by a commit 
tee, before they come into Quarterly Conference, or be held 
responsible for this neglect of duty. But if he neglect it, 
or fail to obtain a committee, or fail for want of time, that 
neglect or failure does not deprive the Quarterly Conference 
of its legal authority to try a local preacher on charges of 
immorality. The rule is definite and clear. ' The Quar- 
terly Meeting Conference shall have authority * * * to 
try, suspend, expel, or acquit, any local preacher in the cir- 
cuit or station, against whom charges may be brought. 5 
* It is, therefore, my opinion that the Quar- 

terly Conference has original jurisdiction in the case of 
local preachers on a charge of immorality, and may proceed 
directly to trial, provided always that the accused has had 
proper notice." — Bishop Morris. 

2. " Suppose a local preacher to be charged with immor- 
ality, and brought before the Quarterly Conference for 
trial, whereupon a motion is adopted to strike out the 
first specification, which is only for imprudence, the previous 
labor required by Discipline not having been performed, has 
the Quarterly Conference exceeded its authority in the 
premises ?" 

Ans. " If any illegality is found, the Conference may 
reject any part of the bill." — E. S. Janes. 

3. " Are the characters of local elders subject to exam- 
ination in the Quarterly Conference ? " 

Ans. " Most certainly they are. The difference between 
the accountability of a local preacher and that of a local 



426 



COMPENDIUM OF METHODISM. 



elder, in Quarterly Conference, is, the license of the former 
may be withheld for mere want of qualifications, but the 
office of the latter cannot be taken away until he is tried 
and convicted of some offence against the Discipline. One 
rule requires every local elder, deacon, and preacher, to 
have his name recorded on the journal of the Quarterly 
Conference of which he is a member, and also enrolled on a 
class paper, and meet in class ; 4 or, in neglect thereof, the 
Quarterly Conference, if they judge it proper, may deprive 
him of his ministerial office.' Another rule says : ' No 
elder, deacon, or preacher among us shall distil or vend 
spirituous liquors, without forfeiting his official standing.' 
Now, these rules need no comment to show, that the charac- 
ters of local elders are 6 subject to examination in the Quar- 
terly Conference, as much as those of travelling elders are 
in the Annual Conference. And what is said of elders is 
equally true of deacons." — Bishop Morris. 

4. " When a Quarterly Conference has determined that a 
local preacher is guilty of some offence, who is to determine 
the amount of punishment ? " 

Ans. " Not the presiding elder, but the Quarterly Con- 
ference." — Hedding on Discipline, p. 33. 

5. " Suppose, at the examination of an appealed case, the 
presiding elder discovers that the trial below was conducted 
contrary to rule, has he a right to throw out the case, pre- 
vent the decision of the Conference, and declare the person 
rot expelled ? " 

Ans. " On this question there have been differences of 
opinion to a wide extent, and great debates in Conferences. 
But I should say, no ; the appeal is to the Quarterly Confer- 
ence, not to the presiding elder." — p. 34. 

6. " Is it right for the Quarterly Conference, on the quos 



DISCIPLINARY QUESTIONS. 



427 



tion, 6 Are there any complaints ? ' to hear complaints 
against the travelling preachers, or any other member of the 
Quarterly Conference ? 

Am. " This question admits of division. I will first 
answer what pertains to travelling preachers. If this refers 
to travelling preachers of the circuit who are on trial, the 
answer is furnished by the Discipline. 4 A preacher on trial, 
who may be accused of crime, shall be accountable to the 
Quarterly Conference of the circuit on which he travels. 
But if the question refers to travelling preachers who are 
members of the Annual Conference, then the Quarterly Con- 
ference has no jurisdiction of their case. Members of the 
church who are grieved with the delinquencies or impro- 
prieties of their preachers, have a right to state their griev- 
ances to the presiding elder w T ho has charge of them ; and, 
in many cases, it may be proper for the presiding elder to 
hear that statement in Quarterly Conference, to afford the 
preachers an opportunity of explanation and amicable adjust- 
ment ; also, in case it cannot be settled there, to enable the 
presiding elder to represent the case understandingly at the 
Conference. It may, also, be prudent for the presiding 
elder to inquire, at the last Quarterly Conference for the 
year, whether there is any thing against the travelling 
preachers of the circuit, so that he may be fully prepared to 
represent the preachers, and the business of his whole dis- 
trict. But the Quarterly Conference has no authority to try 
any member of an Annual Conference on any charge or 
complaint whatever. 

" The second part of the question refers to ' any other 
members of the Quarterly Conference.' Besides the travel- 
ling preachers of the circuit, the other members of the Quar- 
terly Conference are local preachers, exhorters, stewards, and 
class-leaders. What a Quarterly Conference may do with 



428 



COMPENDIUM OF METHODISM. 



local preachers lias already been stated. As to exhorters 
and stewards, there is no rule by which to try them on 
charges of immorality different from the rule for trying 
private members of the church before the society, or a 
select number. But complaints respecting their official 
acts are within the jurisdiction of the Quarterly Confer- 
ence, by which their official authority was conferred. If an 
exhorter makes a bad use of his license,the Quarterly Con- 
ference may refuse to renew the license. If stewards act 
illegally in appropriation of funds, or neglect to perform 
the duties of their ofHce,theQuarterly Conference,on com- 
plaint being made and sustained/shall have power to dis- 
miss or change them at pleasure. 5 [Dis.f\ 281.] Respect- 
ing class leaders, it is enough to say, they are appointed 
and changedby the preacher in charge, without any agency 
of the Quarterly Conference, and for their official acts as 
leaders are accountable only to him. [^[193,§2.] Thus the 
question asked in every Quarterly Conference, 4 Are there 
any complaints ? ' takes a broad range. It includes not 
only complaints of members dissatisfied with the awards of 
arbiters of their disputed accounts, &c, but whatever lies 
against the official or moral character of its members under 
the above named restrictions." — Bishop Morris. 

7. " When a decision on a point of law is made by a 
presiding elder in a Quarterly Meeting Conference, and 
action in the Conference follows, which affects the member- 
ship of a member of that Conference, and no appeal is 
taken by the parties concerned from the decision of the 
presiding elder to the bishop presiding at the next Annual 
Conference, is the decision of the Quarterly Conference 
final? 19 

Am. "If in the case presented an appeal is not taken 
by one of the parties to the president of the next Annual 



DISCIPLINARY QUESTIONS. 



429 



Conference, before the close of the next succeeding session, 
the action of the Quarterly Conference above referred to is 
final." — Bishop Hardline. 

8. " When a local preacher is before a Quarterly Confer- 
ence for the renewal of his license, the Conference voting 
by ballot, does a tie vote decide the case against the renewal 
of the license ? " 

Ans. " We answer in the affirmative." — B. Waugh 
and E. S. Janes. 

9. " Is a Quarterly Conference competent, after having 
licensed a local preacher for a series of years, to take away 
that license without impeachment of moral character, or 
finding any decrease of piety, talent, or usefulness ? " 

Ans. " We answer affirmatively." — B. Waugh and E. 
S. Janes. 

10. " Can the Quarterly Conference adjourn to a distant 
day to take up new articles of business which cannot come 
before that body now ? " 

Ans. " An adjournment from day to day to finish pend- 
ing business is certainly regular, but it cannot be proper to 
adjourn to a distant day to take up new business which 
would properly belong to a future Quarterly Conference." — 
Hedding on Discipline, p. 86. 

11. " Has a presiding elder a right to call a fifth quar- 
terly meeting in the year to do special business ? " 

Ans. " I know of no such authority. I see not how 
there can be five quarters, or five quarterly meetings in a 
year." — Hedding on Discipline, p. 36. 

12. " What are the relations of a superannuated 
preacher ? " 

Ans. " A superannuated preacher, whether a member 
of your Conference, or any other Conference, is not a mem- 
ber of your church. If he lives within the bounds of hifi 



430 



COMPENDIUM OF METHODISM. 



own Conference, he is a member of the Quarterly Confer- 
ence where he resides. If he lives beyond the bounds of 
his own Conference, he is not a member of any Quarterly 
Conference."*— E. Hcdding. 

13. To whom is a preacher on trial amenable for hirf 
administration when he is in charge ? 

Ans. u He is amenable to the presiding elder and the 
Conference. The presiding elder can correct his errors and 
reprove him, and change his relation by putting him under 
another preacher ; and the Conference can drop him for 
that cause." — E. Hedding. 

14. Can a local preacher be licensed for a less time 
than a year ? 

Ans. " No. The license of a local preacher runs for a 
year, unless the Quarterly Conference, for cause, in due 
form, deprive him of his ministerial office." — E. S. Janes, 

III. — OF PREACHERS IN CHARGE. 

1. " When a local elder, deacon, or preacher, is reported to 
be guilty of some crime expressly forbidden in the word of God, 
and a committee is called on his case, who is to preside ? " 

Ans. " The preacher in charge." — Hedding on Disci- 
pline, p. 49. 

2. " When the committee find the accused guilty of a 
crime, who is to suspend him ? " 

Ans. " Not the preacher, but the committee." — p. 49. 

3. " When the evidence is all presented, and the plead 
ings closed, ought the preacher to remain with ' the select 
number ' while they are making up their judgment ?" 

Ans. " Certainly he ought, for he is pastor of the flook ; 
and he would greatly neglect his duty were he to be absent, 
and consequently not know on what law or evidence the 

* Sine© modified. See ^Discipline, ^ 296. 



DISCIPLINARY QUESTIONS. 



431 



judgment is rendered." — p. 63. But " no judicious ad- 
ministrator of Discipline will let the committee, or any other 
person, know his opinion of the case, either before the trial, 
or during its progress, till the committee have made their 
decision, and signed their names to it." — T. Morris. 

4. " Who is to decide whether the case is to be brought 
before the whole society, or a select number ? " 

Arts. " The preacher." — Hedding on Discipline, p. 63. 

5. " When the judgment of guilt is rendered, who is to 
award the punishment ? " 

Ans. " The preacher. For when the authority of de- 
ciding on the guilt or innocence of an accused member was 
taken from the preacher, and given to the people, that was all 
that was taken from the one, or given to the other. All the 
other powers referred to in the above questions and answers 
remain with the preacher as they were before, when the 
preacher was the judge of the guilt or innocence of the 
accused person." — pp. 63, 64. 

6. " What is to be understood by 6 the society ? ' " 
Ans. " The word society is used in different parts of the 

Discipline to mean sometimes the members of our religious 
community in general ; sometimes those in one Annual Con- 
ference ; also, those in one city or town ; and again, those 
who usually meet in one place for public worship ; and, like- 
wise, those of one circuit or station. It may include both 
the latter in the present rule ; but except necessity require 
to extend it to the circuit, for the want of suitable members 
for the 4 select number ' in the neighborhood where the 
accused belongs, it seems most proper to limit it to those 
members usually meeting in one place for public worship." 
— p. 64. 

7. " Suppose the accused should object to one or moro of 
the select number, what shall be done ? " 

38 



432 



COMPENDIUM OF METHODISM. 



Ans. " If the objection appear to be reasonable, the 
person should be changed for another. But if the objector 
appear to be captious, or to object with a design to evade 
justice, the preacher shall overrule the matter and proceed 
in the trial."— p. 66. Discipline, € fl""244. 

" In selecting the committee, however, for the trial of a 
member, a preacher ought to be very careful to obtain wise, 
pious, and candid men, who will do justice both to the 
accused person and to the church. There should be a suf- 
ficient number of them to form a respectable court ; for the 
decision of so important a matter should not be left to two 
or three individuals. A fit time and place should be 
appointed for a fair investigation ; time enough should be 
taken for that object, even if it require an adjournment 
from day to day ; nothing should be done in a hurry where 
so important an interest is pending as membership in the 
church. The accused person should be furnished in season 
for preparation with the matter of which he is accused ; and 
if he be ignorant, or incapable of managing his own cause, 
a capable and honest member should be employed to assist 
him, that no advantage be taken of one of the least of the 
children of God." — p. 65. 

8. " When the ' select number ' decide that the accused 
is guilty of the act alleged, who is to determine whether 
said act is a crime, in the sense of the rule ; the 6 selec f 
number,' or the preacher ? " 

Ans. " The ' select number ; ' for crime is included in 
the judgment of guilty." — p. 66. 

9. " When a verdict of 6 guilty ' is rendered, is the 
preacher in charge obliged to expel the member, or may he 
pardon ? " 

Ans. " For scandalous crimes, expulsion should undoubt 
edly take place ; but for crimes of a moderate degree, and 



DISCIPLINARY QUESTIONS. 



433 



when the offender is suitably humble and penitent, forgivo 
ness and forbearance should be exercised, and a repentant 
brother may be retained in the church. 4 Brethren, if a man 
be overtaken in a fault, ye which are spiritual restore such 
one in the spirit of meekness.' That the rule is to be so 
understood, is evident from a clause in the General Rules : 
' If there be any among us who observe them not, who 
habitually break any of them, let it be known unto them 
who watch over that soul as they who must give an account. 
We will admonish him of the error of his ways. We will 
bear with him for a season. But if then he repent not, he 
hath no more place among us. We have delivered our own 
souls.' 

" In exercising mercy in this case, the preacher will need 
great prudence, to avoid doing it in a way to grieve and 
afflict the members, or cast a stumbling-block before the 
world. On this question he should take counsel with the 
select number, or the leaders' meeting, or in some cases 
with the society in the place, that it may be understood the 
offender is restored by general consent." — pp. 66, 67. 

10. " When a member of the church shall refuse to refer, 
&c, a disputed case to arbitration, as proposed in the sec- 
tion of the Discipline relating to the duties of those who 
have the charge of circuits or stations, can he be lawfully 
expelled without further trial ? " 

Arts. " No ; the preacher must bring him to trial before 
the society, or a select number of them, that they may 
judge whether the accused person has broken the rule. 
There is no case in which a preacher may expel a mem 
ber, except a judgment of * guilty ' be first rendered by 
laymen." 

" The following rule has been supposed to be an exception 
to this opinion : — 6 To prevent scandal, when any of our 



434 



COMPENDIUM OF METHODISM. 



members fail in business, or contract debts which they arc 
not able to pay, let two or three judicious members of the 
church inspect the accounts, contracts, and circumstances of 
the case of the supposed delinquent; and if he have 
behaved dishonestly, or borrowed money without i proba 
bility of paying, let him be expelled.' But here is no tria^ 
onty an inspection of accounts, &c. All this rule provides 
for can be regarded only as furnishing a bill of charges. 
The ' two or three judicious members ' named, are not the 
society, nor a select number of them, to try a member. 
They may be 6 members of the church ' from other places. 
But the delinquent must be brought before the proper tri- 
bunal, and found guilty of ' behaving dishonestly,' or of 
borrowing 6 money without a probability of paying,' and that 
by the decision of the proper authority, before he can be 
expelled. " —pp. 68, 70. 

" The two cases mentioned in the following paragraph, 
[p. 56,] are of the same character. 'And in case the 
debtor refuses to comply, he shall be expelled.' But who is 
to judge here whether the debtor refuses to comply ? Not 
the preacher, nor the above named committee, but the 
society of which he is a member, or a select number of 
them. This principle is carried out in the following clause : 
' And if the creditor refuse to comply, he shall be expelled.' 
The Quarterly Conference has said what the creditor ought 
to do ; but if he be charged with refusing to comply, that 
point must be determined by the members of his own 
society ; otherwise he would be expelled without trial 
before the society of which he is a member, or a select 
number of them, and also would be denied the ' right of 
appeal.' "— pp. 68, 70. 

11. " When a preacher, differing in judgment from the 
society or the select number, refers a case to the Quar 



DISCIPLINARY QUESTIONS. 



435 



terly Conference, as provided for in the Discipline, is 
that reference an appeal ? " 

Ans. 66 'No ; it is a new trial. 6 The trial may be re- 
fered,' &c., is not the language of an appeal, but that of 
removing a trial from one court to another. But as there 
are difficulties in the minds of many concerning the con- 
stitutionality of this rule, as it is not seen how there can be 
an appeal from the decision of the Quarterly Conference 
in this case, it is advisable that the preachers should not 
use it. But if, in any case, the preacher should refer such 
a trial to the Quarterly Conference, I should advise the 
Quarterly Conference not to decide the case, but to refer 
it back to the society for a new trial." — Discipline, ^[ 258. 

12. " Who shall decide whether a person absents him- 
self from trial in the sense of the Discipline, w \ 247 ? 

Ans. " The select number." — Bishop Redding. 

13. " Has a preacher a right to receive a person into 
the M. E. Church living within another charge, when It is 
known to him that there are objections to that person of 
such a nature as would prevent his being received in the 
charge where he lives ? " 

Ans. "It is unfavorable to good government in the 
church for a preacher, under any circumstances, to receive 
into membership in his charge a person living in the bounds 
of another pastoral charge. Yet established usage justifies 
it under some circumstances, especially in cities where there 
are several separate charges, and where it is very difficult 
to define them geographically. But in these circumstances 
comity and Christian courtesy should be strictly maintained. 
The general peace and prosperity of the church, as well as 
the golden rule of doing to others as we would be done by, 
requires this. In some cases it would be a palpable viola 
tion of Discipline to receive a person from within another 



436 



COMPENDIUM OF METHODISM. 



charge, when objections were known to exist against him 
by members of that charge. As, for instance, in the case 
of an expelled person, who cannot be again admitted to 
membership without contrition, confession, and satisfac- 
tory reformation. Reformation satisfactory to the society 
aggrieved. Or, if a person is under any disciplinary liabili- 
ties or disabilities whatever. It is possible there may be 
cases of mere prejudices, without any tangible cause, that 
might render one society unwilling to admit a person to 
membership, which would not be a sufficient reason for pre- 
venting him from joining another society. But where the 
objection is specific, and is made by responsible members of 
the society where the person lives, and especially if the 
objection grows out of former church relations, or disciplin- 
ary actions of the church, or antagonism to the authority of 
the church, in our judgment it would be wrong for a 
preacher to receive such person or persons into membership. 
The adage, ' Better one suffer than many,' is applicable to 
this question." 

14. "If charges are preferred against a probationer of 
such a nature as would, if proved, exclude a member in full 
connection, can a preacher be justified in refusing or neglect- 
ing an investigation of such charges, and continue the person 
on trial ? " 

Ans. " In such cases as is described in this question, if 
the charges are preferred or presented by responsible mem- 
bers of the Methodist Episcopal Church, it is the duty of 
the preacher in charge to investigate the case, and if the 
charges are found to be true to drop the person." 

15. " Has a preacher in charge the right, on his individ- 
ual responsibility, to decide on the credibility or disciplinary 
correctness of a local preacher's credentials, and cause his 
name to be entered upon the official list of the Quarterly 



DISCIPLINARY QUESTIONS. 



437 



Meeting Conference, without consulting or presenting said 
credentials to said Conference ? " 

Ans. " As the Discipline directs that a preacher in 
charge may individually give a sufficient certificate to dismiss 
a local preacher from one church, and introduce him to 
another, it seems reasonable that he may also receive such a 
certificate and judge of its legality for the time being, so far 
as to admit, or refuse to admit, the name of the said local 
preacher on his class book. But the proper time to enter 
his name on the official list of the Quarterly Meeting Con- 
ference is at the first session of, and after the opening of, 
said Quarterly Meeting Conference ; when, if any question 
is raised as to the sufficiency or legality of the certificate, it 
must be decided as a question of law by the presiding elder, 
subject to an appeal to the president of the next Annual 
Conference." 

16. " How long may a letter be retained by a member of 
the church ? " 

Ans. " I am not certain that I understand this question^ 
but presume it has reference to what is called, in Discipline, 
4 a note of recommendation,' or ' a certificate of member- 
ship, given to members of the church who remove from one 
circuit to another.' If this is the sense of the question, my 
answer is, there is no limit prescribed in the Discipline. Of 
course, as the rule now is, — and it is not for me to say what 
it should be, — a preacher in charge may receive a member 
on such certificate at any time, and hold him responsible^ 
when he is received, for any thing he may have done while 
he retained the certificate." — Bishop Morris. 

17. " When a person that has been expelled from the 
church comes forward and confesses his wrong, and is peni- 
tent, and gives satisfaction, may he be restored to full mem: 
bership, or must he be received again on trial ? " 



438 



COMPENDIUM OF METHODISM. 



Ans. " He should be restored to the standing he had 
previous to his expulsion/' — E. Hedding. 

18. " Who is chairman of the trustees ? the Committee 
on Missions ? " 

Ans. " Where the trustees are appointed according to the 
rule of Discipline, the preacher in charge is chairman of 
the meeting. The preacher in charge is also chairman of 
the Committee on Missions." — Bishop Hedding. 

19. Is an administrator of discipline at liberty to refuse 
to entertain a bill of charges, when signed by respectable 
members of the church, and a trial is demanded by the 
accusers ? 

Ans. " He is at full liberty. There may be various 
reasons why he should not entertain charges, and a preacher 
in charge is bound in duty to call a member to trial against 
whom there is credible report that he is guilty of a crime, 
even if there be no charges presented." — E. Hedding. 

20. " Should an administrator decline to entertain a bill 
of charges, what redress can the accuser have, if any ? " 

Ans. " He can complain of the preacher to his presid- 
ing elder, or to the Conference, for neglect of duty ; and if 
he be found culpable, he can be punished as his offence 
deserves." — E. Hedding. 

21. When a charge of high imprudence is preferred, 
with various specifications involving immoral and unchristian 
conduct, may the accused be punished for such conduct, 
if found guilty, or can he only be punished for high 
imprudence ? 

Ans. " He may be punished for any thing of which he 
is found guilty. It is not the design of the Methodist Dis- 
cipline to limit the trial to the charge, but to deal with a 
man as his works deserve. It is true, if a different crime is 
proved from the one alleged in the charge, and the accused 



DISCIPLINARY QUESTIONS. 



439 



pleads that he is not prepared for trial on that point, the 
court ought to adjourn, and give the accused fair time to 
defend himself." — E. Hedding. 

IV. — OF EVIDENCE. 

1 " In trying an appeal of a private member to the 
Quarterly Conference, are we limited to the record of the 
testimony in the trial below, or are we to admit new 
testimony ? " 

Ans. " On this question different opinions and different 
administrations prevail. But, as in the appeal of a travel- 
ling preacher to the General Conference, and that of a local 
preacher to an Annual Conference, the trials proceed on the 
minutes of the evidence in the preceding trials, so, it 
appears to me, consistency requires we should proceed in 
such cases in the Quarterly Conference." — Hedding on 
Discipline, p. 35. 

2. " Should it be found that accurate minutes have not 
been taken in the trial before the society, or the select num- 
ber, what shall be done ? " 

Ans. " The case should be referred back for a new 
trial, that those who did their work carelessly, at first, may 
have opportunity of doing it properly, and of being admon- 
ished to avoid such errors afterward." — p. 35. 

3. When a local elder, deacon, or preacher, has been 
tried and condemned by a committee, and the case is taken 
up in the Quarterly Conference having jurisdiction, can new 
evidence be admitted, or must the Quarterly Conference 
proceed upon the evidence recorded in the minutes of the 
trial? 

Am. " New evidence maybe admitted if necessary ; for 
it is a new trial, not an appeal. The Conference has origi- 



440 



COMPENDIUM OF METHODISM. 



nal jurisdiction in the case, and the best evidence should be 
admitted, whether the minutes or personal testimony. — p. 49. 

4. " Can an accuser be a witness ? " 

Arts. " In cases of personal dispute, in the issue of which 
the accuser has a direct interest, he cannot ; but in cases 
where he has no other interest than is common to all the 
members of the church, he may be permitted." — E. S. 
Janes. 

V. — OF WITHDRAWING FROM THE CHURCH. 

1. What is our discipline and usage in regard to with- 
drawing from the church ? 

Am. " The subject of withdrawing from the Methodist 
Episcopal Church, having, since the last General Conference, 
engaged the attention of our ministers, and there appearing 
to be a difference of opinion leading to diversity of practice, 
it has been judged proper by the superintendents to embody 
their views, and govern their administration by the opinions 
stated in this paper. 

" 6 Is a member of an Annual Conference withdrawn from 
the church, when he says to a bishop or presiding elder, " I 
withdraw from the church ? " or is it the province of the 
Conference, of which he is a member, to decide whether he 
is withdrawn or not ? 9 

" This question was proposed to the General Conference 
of 1848, and referred to the Committee on Questions of Law. 
The Committee having had it under consideration, reported 
the following resolution : — c Resolved, That when a person, 
whether a preacher or a private member, declares to the 
proper authority of the church that he withdraws from the 
Methodist Episcopal Church, he thereby forfeits all privi- 
leges in said church, and places himself beyond her jurisdie- 



DISCIPLINARY QUESTIONS. 



441 



tion.* The resolution led to considerable discussion, and 
various amendments and substitutes were offered, on which 
action was earnestly pressed on the General Conference, but 
vvhich was invariably avoided by that body ; and, finally, 
after protracted debate, and various efforts to obtain the de- 
cision of the Conference thereon, the whole subject was laid 
on the table. {See the Printed Journal of said Conference^ 
pp. 19 — 30, 31, 32, 33, 38.) 

" From this succinct history of the question of withdrawal 
from the church, as mooted at the late General Conference, 
it is apparent to us that the right of a minister or member 
of the Methodist Episcopal Church to withdraw at his 
option, and without the consent of the proper authorities to 
whom he is amenable, was neither held nor conceded by said 
General Conference. We cannot but think that it would 
have been not only anomalous, but fearfully ominous, if such 
unqualified right had been admitted. Such a doctrine would 
have been at variance with the general usage of the church 
from the beginning of its organization. In our opinion, the 
admission of the right to withdraw at option, without the 
consent of the church, especially when under imputation of 
gross and scandalous offences, would operate most injuriously 
to the maintenance of wholesome discipline and sound mor- 
als. In accordance with this view, we deem it to be our 
duty to say, that it is contrary to the economy and usage of 
the Methodist Episcopal Church to allow ministers or mem- 
bers, when guilty of gross violations of the Discipline, to 
evade its salutary authority and force by declaring them- 
selves withdrawn from the jurisdiction of the church." * * 

* This decision was inserted on the authority of a distinguished name. But 
learning that the bishop, on reading it, could not remember having given it, and 
that he doubted its correctness, we feel bound by our regard for his excellent 
memory, to withdraw his authority; which we hereby do, — leaving the question 
undecided. —The Author 



PART FOURTH. 



PRUDENTIAL ARRANGEMENTS PECULIAR TO DIE 
FERENT SECTS OF WESLEYANS. 



CHAPTER I. 

MANNER OF RECEIVING MEMBERS. 

To receive members into the church hastily, is to 
endanger the purity and reputation of the body ; to delay 
candidates too long, may injure them. In trying to avoid 
these two extremes, Methodists have adopted arrangements 
peculiar to themselves. Our church receives none on trial 
" until they have met twice or thrice in class," unless we 
are assured that they are suitable persons to be received. 
Our rules being explained to them, they are then placed 
under the watch-care of a class leader, and instructed as 
it is found necessary ; and giving satisfactory evidence of 
piety, they are baptized and admitted to the Lord's supper. 
Though we occasionally receive one on trial as a seeker, wo 
have never known such baptized before being converted ; 
nor, indeed, does a seeker remain on trial long without 
realizing this great change. 

The time of continuing persons in this relation has varied 
at different periods. In 1789 it was " extended to six 
months." If, after this term of probation, they have been 
baptized, and, on examination, it appears that they are Meth 
442 



RECEIVING MEMBERS. 



443 



odists in faith, and are disposed to observe the rules of the 
church, they may be admitted to full membership, and 
be entitled to the privileges, and subject to the disci- 
pline, of other members. In being received on trial, they 
only profess a " desire to flee from the wrath to come." 
They do not say they are Methodists, and believe our 
doctrine or Discipline. They may know nothing about 
either. But they do believe they may derive essential 
benefit to their souls by coming among us, and mingling in 
our devotions. When they become weary of our company, 
or requirements, they leave us ; and when we become weary 
of them, on account of their indifference, or misconduct, 
and cannot reform them, we mark them " dropped," without 
bringing them to trial. But having been received into full 
connection, they stand in quite a different relation. They 
now profess to believe both our doctrine and discipline, 
and are governed by them. In case of defection, therefore, 
they are liable to be tried and expelled according to our 
rules. Before, they were only candidates ; now, they are 
members. But still, should they wish to change their church 
relations, while in good and regular standing with us, they 
will not find it difficult to get excused. We are not so 
bigoted as to believe that there is no salvation out of our 
church, or so foolish as to wish to retain members whose 
hearts are with another people. 

Whether this probationary arrangement is on the whole 
expedient, is a question about which good men may differ. 
We believe it is founded in wisdom. In the first place, it 
keeps no Christian from the sacraments for a day, as 
delays do in other denominations. They debar their can- 
didates from the ordinances until they receive them into 
the church. But with us, the ordinances are not mere 
church rites. They lie back of the church, with preaching 



444 



COMPENDIUM OF METHODISM. 



and prayer, and belong to all God's people. We doubt our 
right to withhold them from those who, in our judgment, are 
converted, and desire them, for a single week. And we 
doubt their right to neglect them any longer than is neces- 
sary to decide as to the mode, &c. The question of joining 
this church or that, is a different thing, and cannot be intel- 
ligently settled without time for examination. The senti- 
ments and policy of churches are matters in which the un- 
converted take little interest. If they think of them at all, 
their investigations seldom reach beyond the denomination 
in which they have been educated. But multitudes have 
never been religiously educated, and know little about these 
things. To ask them within a few weeks of their conver- 
sion, if they believe in Calvinism, or any other denomina- 
tional system, is like asking a blind man if he is pleased 
with certain colors. They have no faith beyond mere ele- 
mental principles, the verities of which they have expe- 
rienced. And before they can determine whether they are 
Calvinists or Arminians, they must have time to examine 
the two systems, and compare them with the Bible, and 
what they already feel and know. 

Another fact to be considered in this connection is, that 
an enterprising and aggressive church will often find itself 
as little acquainted with its converts as they are with 
theology and church government. They are strangers ; 
belong, perhaps, to another nation, and have been the 
vassals of various habits and associations, that may entangle 
them again. To receive others into the church, and put 
them off, to " see whether they are going to hold out" will 
not be likely to help them. They will infer that the church 
has no confidence in their piety, and become discouraged. 
They need to be brought under all the kind influences and 
restraints possible. If there be any advantage in intimate 



RECEIVING MEMBEKS. 



445 



association with Christians, or in the sacraments, they 
should have it. And yet, to receive them into the church 
at once, seems rather premature. Heartless churches will, 
perhaps, experience little difficulty from either of these 
sources. They have few converts to dispose of, and those 
few belong to the parish, and are well known. They can 
plod along as their fathers did before them ; but it is not so 
with churches which are favored with revivals. They can 
neither bring converts right into the church, nor suggest to 
them that they are probably deceived, and had better wait. 
Hence, they are often embarrassed. But our plan obviates 
all these difficulties. It gives strangers an opportunity of 
becoming acquainted w T ith us, and it gives us an equal 
opportunity of becoming acquainted w r ith them. If either 
party is not satisfied at the expiration of the six months, 
further time can be allowed, or the connection may be 
dissolved. 

No specific form of receiving probationers into full con- 
nection has been maintained among us, further than to 
examine them before the church as to their faith and will- 
ingness to observe our rules. In other respects preachers 
have followed their own judgment and taste, and in some 
cases have given them the right hand of fellowship. This 
is a wise and useful arrangement, and is now provided 
for by our ritual, which is substantially followed, though 
not with verbal uniformity. It is w r ell, perhaps, to have 
some printed form for those who need one, and equally 
well not to insist on its rigid observance. Circumstances 
often call for peculiar utterances unknown to forms. 
Heart religion, and its most efficient propagation, some- 
times require great liberty of speech, w T hich should not 
be denied. We have seen crowded assemblies melted to 



446 



COMPENDIUM OF METHODISM. 



tears during these services, and doubt not that they have 
been sanctified to the salvation of many souls* 

Till 1840 our Discipline contained no exception to the 
rule requiring a probation. Persons coming to us from 
other denominations, however intelligent and pious, had to 
join on trial, and graduate in due form. Though this was 
in perfect keeping with the spirit and example of older 
denominations, it looked too exclusive and Pharisaical, par- 
ticularly where persons came well recommended. A rule 
was, therefore, introduced, providing that a member in good 
standing in any Orthodox church, who shall desire to unite 
with us, may be received into full membership, "giving 
satisfactory answers to the usual inquiries." (Dis., ^[ 42, 
§ 2.) Observe, it does not state what evidence of "good 
standing " shall be required. A letter from the pastor or 
church certifying it is desirable. But, however worthy 
the member, this cannot always be obtained. Close com- 
munion Baptists will not give such a letter to a member 
leaving them to join us. At least, we have never heard of 
their doing so, and we have known of their refusing in 
numerous instances. But, when they find that a member 
has left them, they expel him, or, in their own denomina- 
tional dialect, " withdraw fellowship " from him, which is 
the same thing. And they treat letters from us with as 
little respect as they treat members leaving their com- 
munion to unite with Methodists. They make not the 
slightest account of them, but proceed precisely as if the 
member had come from the world, and receive him on his 
experience, unless they may in some instances recognize his 
baptism, which is not very common. Some Congregation- 
alists, Presbyterians, and others, give letters, which we 
receive with unqualified respect. Many, however, sympa- 



RECEIVING MEMBERS. 



447 



tliLse with the Baptists, and pursue a similar policy. But it 
will not always be so. 

If persons propose to come from others to us, we prefer 
that they should bring letters of character and dismission, at 
least. We always recommend that they ask for them, 
unless we know that it is inconsistent with the practice of 
their church to dismiss members in this way, and are per- 
suaded that such a request would be followed by a pro- 
tracted and vexatious assault. In such cases, we think it 
better for them to send their minister a note certifying their 
intention to join another church, and their consequent with- 
drawal. When a member has been refused a letter, or has 
withdrawn in this way, and furnishes evidence of recent 
good standing in an evangelical church, we receive him into 
full fellowship upon his giving satisfaction in the examination. 

We receive ministers, also, in like manner, not only 
from all churches of the Methodist family, but from all 
evangelical churches, recognizing their orders on their 
taking upon themselves our ordination vows, without the 
imposition of hands, provided we find them properly quali- 
fied, and they accede to our doctrines, discipline, and 

usages, 

.3 



CHAPTER II. 



LAY PREACHERS, AND OUR STYLE OF PREACHING DEFENDED* 

Those who assume to find the secret of our success in 
any one or two particulars, take limited views of the sub- 
ject. Our peculiar doctrines and government have had 
their influence. They have formed a sort of substratum in 
our system of agencies, but avail little alone. Those who 
well understand us, must not only " tell the towers " of our 
economy, and " mark well its bulwarks," but extend their 
investigations to its minuter details, some of which we pro- 
pose now to consider. 

LAY PREACHING. 

The origin and success of this agency has already been 
noticed. But we have said little in its defence beyond what 
is involved in the necessity which called for it, and the 
strong providential indications connected with its origin. 
Its necessity appeared in the facts that the people were 
perishing in their sins, and the regularly authorized clergy 
were doing little or nothing to save them. They either did 
not understand their condition, and the adaptation of the 
gospel to relieve it, or they had no interest in the subject. 

Hence, when certain of the " common people " became 
converted, and felt a burning love for souls, they were con- 
strained to " cry aloud and spare not." They had no 
US 



OF PREACHING. 



449 



Intention of infringing on the priestly office, but only to give 
vent to the mighty emotions of their own souls, and do 
good. But God wrought such wonders in the conversion of 
sinners by their instrumentality, they were constrained to 
continue their efforts. Mr. Wesley was amazed at first, 
but what was he that he " could withstand God ? " Hence, 
he directed the unexpected agency he did not dare to 
oppose, and succeeded in making it an engine of moral 
power and usefulness. As the work spread, others were 
moved by the same Spirit to take upon them the ministry of 
the word, and were compelled by the force of circumstances 
to do it, if at all, contrary to the religious custom of the 
times. Many had no means of obtaining a regular educa- 
tion ; others were too old to undertake it ; while such was 
the necessity for their immediate services, and the power 
of the Spirit urging them to the work, they would hardly 
have dared to delay, had they been younger, and amply 
furnished with means. Besides, the efficiency of many, who 
had not been " disobedient to the heavenly vision," so far 
exceeded that of most of the regular clergy, there was no 
encouragement to pursue the ordinary course, had it been 
practicable. Hence, the ministerial office was early filled 
with men who, like the apostles, had not been favored with 
a liberal education. The necessity for this class of men 
still continues, and God, therefore, calls them into his vine- 
yard, both by powerful impressions and providential open- 
ings. And it is matter of thanksgiving, that the church is 
yet simple-hearted enough to receive and ordain them, not- 
withstanding their deficiencies. 

This part of our policy has given other denominations 
much apparent amusement. They have spoken flippantly 
of our ignorance and inefficiency, and reported many silly 
falsehoods in confirmation of their assumptions. They 



450 



COMPENDIUM OF METHODISM. 



have, however, been compelled to witness our success, and, 
for one cause or another, have seemed quite disposed to 
gather the fruit of our labors into their own churches. 
And when our ministers have become tired of the itiner- 
ancy, and applied to them for admission to their fraternity, 
we have never known them refused. The Episcopal Church 
received several of Mr. Wesley's lay preachers, and other 
sects have shown similar courtesy to their successors ; since 
which, little has been heard of incompetency. 

That there are advantages in having a thorough literary 
and theological education is not denied. But it by no 
means follows that none should enter the ministry till they 
have become thus qualified. Nor is there any authority for 
such a conclusion, either in Scripture or reason. The 
Scriptures certainly do not authorize it, and reason, in our 
opinion, is opposed to it. 

What are the facts in the case ? Why, the gospel, 
embracing repentance toward God, and faith in our Lord 
Jesus Christ, justification, holiness, heaven, &c, is to be 
preached, and its ordinances administered. The topics are 
few. Most of them come within the range of Christian 
experience. To preach repentance, justification, regenera- 
tion, and various other Scripture doctrines, is, therefore, to 
preach what every Christian knows by experience, and often 
feels the importance of, like fire shut up in his bones. 
Hence, so far as these things are concerned, and they are 
the main points in gospel preaching, one possessing an active 
mind and a tolerable utterance is prepared to illustrate and 
apply them with interest. If he labors under the disad- 
vantage of not knowing some important things, he is also 
saved from the perplexity of fearing many others. He 
enters the work, not because he is learned and eloquent, but 
because God has called him to it. If he has but little 



OF PREACHING. 



451 



information, he has no reputation to serve, and may save 
much time and breath in apologies. If he elicits less 
applause from the fastidious and fashionable, he has less 
temptation to change his church relations, and to diverge 
from fundamental and effective truth into metaphysical 
speculations. 

But we are reminded that " the gospel is opposed by 
learned and arch enemies, and must be defended." True : 
but because we are occasionally met by an opponent of pe- 
culiar learning and sagacity, shall every candidate for the 
ministry prepare himself to resist his attack, or be accounted 
incompetent to fill the sacred office ? A greater blunder * 
could not be committed. The " defence of the gospel" 
against such opponents is of rare necessity, and requires 
rare talent. A Goliath has never yet appeared without find- 
ing a David somewhere to match him. The ordinary busi- 
ness of ministers is to preach the gospel ; that is, proclaim or 
declare it. There is only now and then a man who is 
naturally endowed to become an able polemic, if he should 
apply himself ever so closely ; but most Christians, and 
especially Christian ministers, who give themselves to read- 
ing, meditation, and prayer, are altogether sufficient to meet 
the ordinary objections with which they are molested. 

It is said, too, that " a minister ought to be able to 
read the Scriptures in the language in which they were 
written." We allow it is desirable, but, if it be necessary 
to ministerial efficiency, most ministers are in a pitiable con- 
dition, for few are able to do it. Much less are they able to 
read them critically , so as to point out the errors of our com- 
mon version, or of the criticisms of learned commentators. 
But no such necessity exists. Our wisest men exhort us to 
adhere to the English translation of the Scriptures, as the 
best we can have. They condemn the miserable attempt? 



452 



COMPENDIUM OF METHODISM. 



at verbal criticism we often hear in the pulpit, as foppish and 
contemptible. They tell us to "preach the word, not mend 
it ; " to enforce it, not explain it away. This, a man of 
ordinary intelligence may do with effect, particularly if he 
be called of God. The thing he cannot do, is what all 
sensible men concede should seldom be undertaken. 

The idea that one must compass the whole realm of 
science and literature to be a useful minister, is as false in 
theory as it is impracticable. The connection between cer- 
tain studies and the ministry, is perfectly inconceivable. 
They have no more adaptation to the ministerial work than 
botany has to the manufacture of steam engines. Hence, 
as one may be a good mechanic who knows nothing of agri- 
culture ; and a good physician without being able to do a 
sum in the " Rule of Three ; " so one may be a mighty 
man of God, and a powerful minister of Jesus, who never 
read the first line of Homer, or became acquainted with the 
first letter of the Greek alphabet. 

We make these remarks defensively, and would not be 
understood as disparaging any part of a regular collegiate 
course. Each has its place and its importance ; but the 
knowledge of certain parts is no more necessary to minis- 
terial competency, than a black hat, or a white cravat. Yet 
as it is desirable to know a little of all knowable things, and 
quite important to become acquainted with some of them, 
we insist on keeping the fountains of knowledge open and 
accessible to all, particularly to our pious young men, whom 
we have reason to believe the Lord will call to the sacred 
office. 

EXTEMPORANEOUS PREACHING. 

The Wesley s were trained to read sermons. But they 
had not advanced far in the progress of reform before they 
found manuscripts an incumbrance. Their helpers extent 



OF PREACHING. 



453 



porized generally, as have their successors in all countries. 
The spirit of Methodism has been too earnest and emphatic 
to be hampered in this way. If the business of the 
ministry was merely to announce the truth, the case would 
be different. But an impression is to be made, and an 
effect secured, which requires the soul's deepest sympathy, 
and the fullest manifestation of it. It is not enough for the 
hearer to see his minister weeping over the touching lan- 
guage of a studied manuscript, written he knows not when. 
He wishes to hear him speak in the expressive language 
of his present emotions. There is always a sort of distrust 
connected with the sight of a manuscript, chilling to the 
sensibilities. Besides, it is impossible for a minister to read 
with as much emphasis and power as he can preach. He 
needs to see his hearers, and have them see him. The 
Maker of the " human face divine " gave a tongue to every 
feature. Reading distorts the whole, so that it is impossible 
to appear natural. There is power, also, in proper 
gestures ; but who can make them with his eyes fastened on 
his book ? One may keep up a kind of mechanical motion, 
but it must be inexpressive, except he has the rare faculty 
of remembering the most he has written, and only needs to 
glance at the beginning of his paragraphs to recite the 
whole without hesitating. 

Extemporary preaching has equal advantages as a mode 
of instruction. True, one may, if he pleases, state a propo- 
sition on paper as intelligibly as he can extemporize it. 
But he is not likely to do so. Every writer seems to have 
an idea that he must write in a different dialect from that he 
employs in extemporary speech. And then, he must dole it 
out in about such a measure and tone till all is finished, 
whether it be understood or not. He has little opportunity 
to observe the countenances of his hearers, to ascertain how 



454 



COMPENDIUM OF METHODISM. 



/ 



his message is received, or to revolve it before them till he 
sees conviction in their eyes. He has something else to do. 

If written discourse is the more instructive, whv do not 
teachers write ? Why do not judges read their charges, 
and advocates their pleas ? But this will not do ; a reading 
lawyer would soon be abandoned by his clients. They want 
an advocate who can talk, and make himself felt by the 
jury. They will have no other. Even sermon-reading min- 
isters would not employ a reader. They know the differ- 
ence between reading and speaking too well. But aside 
from all these considerations, we add, extemporary preach- 
ing has the sanction of high authority. Jesus, the great 
exampler of ministerial conduct, was never suspected of 
reading a sermon. He spake from other influences than 
that of a manuscript. The message was in his heart and 
mind, and he preached from the intensity of his love for a 
perishing world. And the apostles imitated his example. 
Reading sermons is a modern invention, the product of polit- 
ical jealousy. With that jealousy it should have passed 
away. 

We are aware it is a labor saving arrangement. It would 
be especially so to us who are changing our position so fre- 
quently. A few sermons would serve us for a whole life, 
and save us the study and perplexity of originating new 
ones, or calling up and remodelling the old. It is equally 
true that sermon reading saves one from much painful 
anxiety and frequent mortification. How shall I succeed ? 
is often an inquiry of overwhelming interest to extemporizers 
as the hour of their effort approaches. It leads them to 
God in earnest prayer, and to close and hard study. And, 
after all, if the mind does not happen to be in a fruitful 
state, they come very far short of their wishes ; by reason 
of verbal mistakes, which happen with the most correct of 



OP PREACHING. 



455 



speakers, and perhaps a want of consecutive order, and 
exact finish in every point, they fail of a high reputation 
they might enjoy in community, if they would consent to 
the fashionable practice of reading. 

But notwithstanding these, and all the other advantages 
connected with sermon reading, Methodists repudiate it. 
They believe it inconsistent with that free and full flow of 
soul the minister should enjoy in the sacred desk, and those 
powerful effects he should anticipate, and strive to produce. 
And they have been encouraged in this course not only by 
the attention of the people to their word, but by the conver- 
sion of many to God; and by the fact, that when other 
denominations really set out to preach the gospel effectively, 
they follow their oxample. 

We are sorry to say, however, that some of our minis- 
ters are strangely falling away from original Methodism 
in this respect, and taking to reading. And what appears 
most remarkable is, that this defection is largely confined 
to those who have had the best opportunities to learn to 
preach. But as they do not increase their popularity or 
power by the means, and as other denominations are com- 
ing to preach extemporaneously, there is reason to believe 
that the evil will be limited to a small minority. 



CHAPTER 111. 



ITINERANCY BOTH " LAWFUL AND EXPEDIENT." 

One of the most striking and permanent features of 
Methodism is its itinerancy. It found the clergy generally 
settled, both in Europe and America. " A permanent min- 
istry" was the established doctrine of the church, and 
settlements were understood to be for life. That Mr. 
Wesley had any radical objections to this arrangement, at 
first, is not certain. But either from reflection, or from per- 
sonal experience, he soon found that something was to be 
effected by preaching the gospel " every where," as did the 
apostles, that was impracticable under the local policy. He 
therefore put himself in lively circulation, and invited his 
coadjutors to join him. Some did so ; and, as they wan- 
dered from place to place, the Lord worked with them, and 
many were reformed whom the regular ministry had little 
prospect of benefiting. Thus, the importance of an itiner 
ant ministry was established ; and it has been transmitted 
to all branches of the Wesleyan family as a permanent 
arrangement. 

Our reasons for its maintenance are, 

I. That it is Scriptural. The imperial founder of the 
ministry itself, set his followers an heroic example of the 
manner in which they should exercise it. He " went about 
doing good." When persecution interrupted his course in 
456 



ITINERANCY LAWFUL AND EXPEDIENT. 457 



one place, he resorted to another. And when his popularity 
had reached such a height that the people were about to 
proclaim him " king," he departed and exercised his minis- 
try in other and more promising fields. The obscure village 
was not so unimportant as to escape his notice, nor the mag- 
nificent city so attractive as to monopolize his efforts. He 
" sent the apostles forth into every city and place, whither 
he himself would come." The great commission given to 
them after his resurrection places this matter in the clearest 
light: " Go ye into all the world, and preach the gospel to 
every creature." " Go," — not settle down, — go into all 
the world. They were not permitted to stay to bury a 
father. " Let the dead bury their dead," said he, " but go 
thou and preach the kingdom of God." " And they went 
forth and preached every where" showing how they under- 
stood their instructions. The itinerancy of St. Paul is a 
matter of imperishable record. The map of his long and 
tedious journeys by sea and land is found in almost every 
Sabbath School, and is a silent rebuke to the local system. 
Timothy and Titus were travelling bishops. Indeed, itiner- 
ancy was a stamped feature of the early Christian ministry, 
but was soon interrupted by the selfishness and ease-loving 
spirit incident to human nature. 

II. Another general reason for this feature of our economy 
is, that it is expedient. Some, who will not deny that 
Christ and the Apostles itinerated, think that it is inex 
pedient for ministers to do so now. But we vindicate the 
measure, 

1 . By the fact there is such a diversity of gifts and grades 
of talent in the ministry. Men probably differ more in their 
mental and moral constitutions, than in their physical. 
Christ, in his sovereignty, selects his ministers from all ranks 



458 



COMPENDIUM OF METHODISM. 



and conditions of men. Some ho calls from the field, — 
others from the fishing boat, — the receipt of custom, — the 
study of the law, — from the lowest peasantry to the highest 
aristocracy ; so that we find among them all degrees of 
refinement and of intellectual caste, — men of oratory, logi- 
cians, poets, and historians, sons of " consolation," and sons 
of "thunder." 

Now, is it reasonable to believe that the Saviour would 
have ministers, thus diversified, confine their labors to a 
single congregation ? In the divine economy every thing is 
fitted to its appropriate place and use. The light is adapted 
to the eye, and the eye to the light. The food to the ani- 
mal, and the animal to the food. Is it not the same here ? 
Every minister is not a logician, nor is all the heresy in any 
one place. No minister is adapted to please all, yet every 
one has an adaptation to some part of every community. 
The defender of the gospel will find business every where, 
for error is wide-spread. And the same is true of all the 
gifts that God has called into the work. To confine any one 
gift to a single place, is to surfeit that place with a good 
thing ; to overdo an important service. Certainly, the Mas- 
ter never designed Boanerges should lavish his thunder upon 
one little community. Are there not others who need it as 
much ? And is there but one city where the mourner needs 
comforting, that the son of consolation should shut himself 
up within its walls ? And is all the taste and refinement in 
one neighborhood, that elegant Apollos should shed all his 
splendors there ? We believe there is necessity for these 
several talents in every community ; and that to circum- 
scribe their application, as is done by the local policy, is 
entirely opposed to the divine economy. Besides, it puts it 
in the power of selfish men, who have pecuniary means, to 



ITINERANCY LAWFUL AND EXPEDIENT 



459 



bottle up the thunder, and lightning, and logic, and tears of 
the pulpit, and appropriate them to their own exclusive 
use. 

2. There are different tastes among the people. It is im- 
possible for one minister to please every body. Every min- 
ister is too profound, or too superficial, too refined, or too 
coarse, to gratify a portion of his hearers, as would be most 
profitable for them ; and yet each is a perfect model in the 
view of some of them. One man as naturally admires the 
reasoning of Paul, as another does the eloquence of Apollos. 
Another, who takes but little interest in either, is over- 
whelmed by the energy of Peter ; while his neighbor, indiffer- 
ent to them all, is charmed and melted by the sympathy of 
Barnabas, the son of consolation. Accordingly, there is a 
corresponding difference in our capability of usefulness to 
individuals. A minister is not so likely to be useful to* those 
who are not pleased with his style and manner. We have 
to attract the people to hear us before we can benefit them 
by our preaching ; and then, if they are interested in the 
manner, they may heed what is said. 

This point is illustrated by a single fact in the history of 
itinerancy, viz., that its revivals are comparatively frequent. 
By a frequent change of ministers, all the talents of the 
vocation are brought to bear upon the several tastes and sus- 
ceptibilities of the people. All, in their turn, are pleased 
and profited. Paul wins some by learned argument, — 
Apollos wins others by the power of his eloquence ; while 
other classes are affected and saved by their successors, who, 
though less attractive in some respects, are, nevertheless, 
able ministers of the New Testament. Thus, by the bless- 
ing of God upon the labors of his itinerant servants, the 
work advances with something like uniformity, and is not 



460 



COMPENDIUM OF METHODISM. 



limited to revivals of from jive to fifteen years' intermission ; 
— the preachers all become revivalists ; and all ranks in 
community, from the most hopeful subject to the reckless 
reprobate, are modified, if not converted, by the preaching 
of the gospel. 

3. A proper system of itinerancy limits the ministry as to 
time, and thus keeps them more closely to the subject matter 
of their mission. To preach to the same congregation for a 
succession of years, one must necessarily take a wide range 
to avoid sameness, and keep the attention of his people. 
Various subjects will need to be discussed, and each ampli- 
fied with great particularity. It will not do to consider the- 
ology alone ; philosophy, natural and intellectual, astronomy, 
mathematics, politics, and history, cannot be overlooked. 
That these subjects have any direct tendency to awaken 
and convert sinners to God will not be pretended. Though 
they may attract more attention than the doctrines of the 
cross, they are not calculated to subdue the heart. The 
truths upon which heaven has conferred the distinguished 
honor of accomplishing this wonderful work, are few and 
simple. The being and perfections of God, — the depravity 
of man, — the atonement made by Christ, with its causes, 
designs, and consequences, necessary and contingent, — ■ 
repentance,- — holiness, — the resurrection of the body, — 
judgment, — heaven and hell, — embrace the substance of 
them. Thus, John preached repentance and faith in the 
Saviour at hand. Jesus opened his ministry by proclaiming 
repentance, as an imperative duty. The " twelve " preached 
the kingdom of heaven near. Peter and Paul preached 
these soul-stirring truths with the Holy Ghost sent down 
from heaven, and with power. And wheresoever salvation 
has come through preaching, whether by itinerants or settled 



ITINERANCY LAWFUL AND EXPEDIENT. 461 



pastors, it has come through the preaching of these truths, 
and not by the thousand novelties and abstractions of this or 
any other age. 

Few men have such rare talents as to be able to confine 
themselves to these topics, and closely apply them to the 
heart and conscience, year after year, without incurring the 
charge of tautology, and preaching their hearers to sleep. 
Said Mr. Wesley : " Should I preach to one congregation 
steadily for two consecutive years, I would preach myself, as 
well as the people, dead as stones." But by a change of 
gifts, these difficulties are avoided, and the interest is kept 
up. Old truth, being presented in a new dress, is more 
attractive and energetic than ever. Those who rejected it in 
prose, embrace it in poetry ; while others, who turned from it 
as infinitely dull and dry in close-jointed syllogisms, are 
alarmed when it breaks upon them in an avalanche of 
impassioned eloquence. How else can we account for the 
remarkable success of certain ministers, called evangelists ? 
Are these the brightest lights — the profoundest men — the 
world ever saw, or that now live ? We do them no injustice 
m saying, that for intellectual and literary strength there are 
hundreds in the land who exceed them. And yet, judging 
from the best data the subject admits, these men, after mak- 
ing a fair deduction from their labors for spurious converts, 
accomplish more for the salvation of men in one month, than 
some of their settled superiors do in a whole life. The fact 
is, they ply their new hearers with these burning truths, till 
they make an impression. They have nothing to fear from 
the charge of sameness, for their stay is short. The object 
is to win souls to Christ, now, and not merely to keep on 
good terms with the people ; and, therefore, they preach 
directly to the point, and succeed. And if their local 
brethren would show less opposition, and pay more respect 



462 



COMPENDIUM OF METHODISM. 



to the obvious meaning of the commission under which they 
act, we believe it would be better for all concerned. 

4. It has the advantage of a natural love of novelty, 
which pervades the race. Whether right or wrong, we do 
love new things. This passion is, no doubt, stronger in 
some than in others, but it is co-existent with humanity. We 
see it every where and in every thing with which our predi- 
lections are concerned. Even the firmest advocates of a 
settled ministry are infected. They want new houses, new 
furniture, new equipage, new lawyers, doctors and teachers, 
and, indeed, many of them want new divinity, and will have 
it. Now, since this is the case, and since it is optional with 
people to attend upon the preaching of the gospel or not, it 
is desirable to present all the attractions possible, to draw 
them. A new preacher is not one of the least. Many who 
would lounge away the Sabbath rather than hear an old ser- 
mon repeated, or a new one in a familiar tone and style, 
might take an interest in hearing a stranger. It is on this 
principle that strangers are sought as speakers in political 
campaigns, and in moral reforms, and also that the parish 
congregation is larger when it is known a stranger will offici- 
ate. The people wish to hear a new gift. Itinerancy, tak- 
ing the advantage of this feeling, charms those to the house 
of God who, otherwise, would not come. And many, thus 
attracted by curiosity, are awakened, and retire to pray, and 
not a few instances are recorded of their returning home 
praising God. The church-going bell summoned them to the 
house of prayer in vain. All interest in their worthy pastor's 
pulpit performances was gone. But when it was announced 
a stranger was coming, they were attracted, converted, and 
saved. 

5. It is highly conducive to piety, both in the ministry and 
membership. The truths which awaken the sinner, and 



ITINERANCY LAWFUL AND EXPEDIENT. 463 

induce him to submit his heart to Christ, are directly calcu- 
lated to nourish and strengthen devotion in the believer. 
The minister who faithfully explains and enforces them, must 
feel more or less of their divine influence upon his own heart. 
To be constantly holding up Christ, from place to place, 
preaching faith in his name, and the glorious results which 
follow, must inspire him with a holy fervor, especially if he 
succeeds in bringing sinners to repentance. Besides, there 
is great difference in the spiritual condition of churches. 
Some are engaged and full of enterprise, and they wish their 
minister to be as much, or more so. They, therefore, pray 
for him. The influence of such a society upon its minister 
is remarkable. It gives him more efficiency, and makes him 
a better man. Thus, itinerancy, bringing its various sub- 
jects within the hallowing influence of the most devoted 
churches, becomes a source of spiritual interest to them, and 
prepares them to communicate the heavenly inspiration to 
others. Its tendency, in this respect, is virtually admitted 
by its enemies. It is a known fact, that when they desire a 
revival of religion, they procure the labors of other men, — 
of strangers, — men, if possible, fresh from a revival. The 
old familiar gift, now that something is to be done, is super- 
seded by a new one, and this is considered indispensable to 
success. 

6. An itinerant ministry is less liable to difficulties with 
the people. Where a man is settled for an indefinite ternu 
it is difficult for the people to remove him without contention. 
They may think his usefulness is at an end, but he does not. 
As the matter is to be decided by a vote, they go about to 
make proselytes to their views, and he to fortify himself as 
firmly as possible. They talk of his faults, and he of their 
abuses. Prejudice is created on the one side, and sympathy 
on the other, till the parties become fully formed. Then 
80 



464 



COMPENDIUM OF METHODISM. 



comes the crisis — the ballots are cast, and he triumphs. 
But the minority is not satisfied, and the contest is not 
ended. Another campaign may come to a different issue- 
So, on they rush, to prepare for a new trial. A settled min- 
ister (and an estimable man he is) informed the writer, a few 
years since, that there were six lawsuits then pending in his 
society, some of which he commenced himself. He fought 
the battle through, and remained in town the pastor of the 
minority. Similar scenes have been witnessed in other 
places, where ministers have remained years amid a storm 
of opposition, which has neutralized their influence, and, 
finally, left, to escape the violence of their enemies. The 
judicial records of New England are black with the quar* 
rels of settled pastors and their people. And the drama is 
not yet closed. Many societies are now in trouble, and will 
not probably find peace without resort to the law. An itin- 
erant ministry, subject to proper regulations, escapes these 
evils. Where a minister is stationed for a year or five at 
most, and is to be removed at the close of this term, any 
thins; like a long and bitter contention is impracticable. 
And tfie least is impolitic ; for, though the parties may be 
dissatisfied with each other, the best and most natural 
remedy of the evil is to wait patiently till the expiration of 
the term, when a separation must take place. It is a pleas- 
ing reflection, and a truth, the language of which cannot be 
mistaken, that amid all the litigation that has been witnessed 
in the courts of New England, between preachers and their 
people, the Methodist Episcopal Church has been only a 
spectator. Her first suit is not yet filed ; and such is the 
nature of her arrangements, it is not probable that she 
will soon need the intervention of law to adjust any differ- 
ences that may occur. Her ministers rather depend on the 
magnanimity and affection of their people to support them, 



ITINERANCY LAWFUL AND EXPEDIENT. 465 



than on lavj ; and leave for other scenes, when their useful- 
ness is at an end, rather than remain in contention. And 
this we believe to be more in accordance with the instruction 
of the Saviour, who said to his apostles, " when they perse- 
cute you in this city, flee ye to another ;" and it certainly is 
more becoming a minister of the gospel of peace. 

7 , It is indispensable to the general spread of Christian- 
ity. However successful stationary ministers may be in our 
cities and more densely settled portions of the country, they 
are not adapted to meet the exigencies of a sparse popula- 
tion. To wait for a call from new and unenlightened parts 
of the country, would be to consign the people to everlast- 
ing darkness. The ministry that will regenerate such mem- 
bers of the human family, must go among them uncalled, 
and travel from town to town, preaching and teaching as 
Providence may direct. If there were no other argument 
in favor of an itinerant ministry, this would be sufficient, not 
only to prove its expediency, but its absolute necessity to the 
objects of preaching in the larger part of the world. 

8. The history of itinerancy furnishes one of the strong- 
est proofs of its expediency. Rev. B. B. Edwards, a Con- 
gregationalism speaking of the early history of the church, 
says, " The travels and ministry of the apostles and other 
missionaries soon spread Christianity through the Roman 
empire. Palestine, Syria, Natolia, Greece, the islands of 
the Mediterranean, Italy, and the northern coast of Africa, 
as early as the first century, contained numerous societies of 
Christians. At the end of the second century, Christians were 
to be found in all the provinces ; and at the end of the third 
century, almost half of the inhabitants of the Roman empire, 
and several neighboring countries, professed the faith of 
Christ." Another eminent writer, speaking on the same sub- 
ject, says, " Destitute of all human advantages, protected by 



466 



COMPENDIUM OF METHODISM. 



no authority, assisted by no art, not recommended by the 
reputation of its author, not enforced by eloquence in its 
advocates, the word of God grew mightily and prevailed." 

The modern history of itinerancy is identical with Wesley- 
an Methodism, under its various modifications. We have 
seen something of its operations in the foregoing pages, and 
need not enumerate them here. There is, howxver, one 
other view of the subject that should not be overlooked. 
We refer to the influence of our itinerancy upon other 
churches. We take no undue credit when we say, there are 
thousands and tens of thousands in their communion who 
were awakened and converted through our instrumentality. 
Many things contributed to draw them away from their spir- 
itual relations, and they settled down in church fellowship 
with those who never " travailed in birth " for them. But 
these churches have been more especially benefited by itiner- 
ancy in another way. It has " provoked " them to love and 
good works. Their ministers are better preachers, better 
pastors and better Christians, — they have more zeal and 
enterprise, — preach less error and more truth, — and 
otherwise labor more appropriately than when Methodism 
was first introduced among them. And their people have 
improved proportionably. Where the family altar was 
entirely neglected, it now smokes with acceptable incense. 
Where there were but two meetings in a week, and those on 
Sunday, in the parish church, there are now several, in 
various places, to accommodate the people. Where there 
was pride and worldly amusement, with little piety and 
enterprise, there is now Christian activity and devotion to 
God. Such has been the effect of itinerancy upon them, 
that churches which feared and trembled at the approach of 
the itinerant, have become firmer, more united and spiritual 
than they ever were before, and lmve reason to bless God 



ITINERANCY LAWFUL AND EXPEDIENT* 



407 



for the Providence which brought so useful an agency 
among them. Had we not succeeded in forming a single 
church, or in doing any other good, the influence we 
have exerted on surrounding denominations is an abun- 
dant compensation for all our sacrifices. This is a high 
source of encouragement to feeble churches. Though 
they gain very slowly, if at all, they are doing a great 
work, and should hold fast and struggle on in good cheer. 
But, 0, what a multitude, gathered from all ranks and 
countries, by the sacrifices and sufferings of itinerant men, 
have gone home to heaven ! Many of them were as 
sheep having no shepherd, and many had only a hireling 
shepherd. They were formalists, or infidels, or common 
sinners, till they heard the voice of the stranger calling 
them to repentance and to God ; " warning them day and 
night with tears." Then they were arrested, found peace 
in believing, and have since yielded their spirits to God who 
gave them, with exceeding joy. 

From these considerations, to say nothing of others which 
might be mentioned, an itinerant ministry is evidently expe- 
dient. He who established it at first, and sent out his 
apostles " into all the world to preach the gospel," acted, no 
doubt, in the light of infinite intelligence. He adopted the 
best means for the world's conversion. And who that looks 
at this question impartially, will not discover substantial 
reasons for his action ? If the world's conversion to God in 
the shortest time possible, were the supreme object of all 
ministers of the gospel, would any settle down and confine 
their exertions to one place ? Impossible ! When settled 
ministers wish to accomplish much for temperance, missions, 
moral reform, &c, they fly from town to town, and from 
city to city, proclaiming the most pungent truths they have 
at command touching their subject. Ask them why they do 



468 



COMPENDIUM OF METHODISM. 



not settle and advocate their favorite cause, and they will 
think you are joking. Yet such a policy is supported by 
nearly the same arguments which are urged in favor of a 
settled ministry. A distinguished writer in the " Encyclo- 
paedia of Religious Knowledge," of the settled order, 
says : — 

" Notwithstanding the prejudices of mankind, and the 
indiscretions of some individuals, an itinerant teacher is one 
of the most honorable and useful characters to be found 
upon earth ; and there needs no other proof than the expe- 
rience of the church in all ages, that, where this work is 
done properly and with perseverance, it forms the grand 
method of spreading wide, and rendering efficacious, relig- 
ious knowledge ; for great reformations and revivals of 
religion have uniformly been thus effected ; and it has been 
especially sanctioned by the example of Christ and his 
apostles, and recommended as the divine method of spread- 
ing the gospel through the nations of the earth." 

But there are objections. For instance, we hear it said, 
1. That it is unpleasant to the people to part with a minister 
they love. But in estimating this, we are reminded that 
the unpleasantness of a religious measure is no valid argu- 
ment against it. It is unpleasant to repent, to break off our 
sins. It is like the plucking out of a right eye, or the 
amputation of a right hand. If a minister be a man of 
peculiar power and effectiveness, and has been especially 
useful in one place, it is a good reason why that people should 
release him, and let him go and do a similar work in another 
place. The reason why they love him, and would retain 
him among them, is the very reason why he should go to 
another field. But a minister is sometimes esteemed for 
other reasons. It may be that he is eloquent, and com- 
panionable, and prophesies smooth things. One of this 



rTINERANCY LAWFUL AND EXPEDIENT. 



469 



description generally finds many friends. He treats hi9 
hearers tenderly, and they reciprocate the favor, and extol 
him as a worthy man, though there is not one converted, 
and religion is on the decline. To lose such a minister 
would be very painful, but is it not best that he should 
leave ? He will do nothing if he remains. He needs to go 
among a people of more devotion to God, and a flaming 
herald of truth is best fitted for usefulness in the place 
he vacates. Such a change would be mutually beneficial, 
and ought to be made, however disagreeable to personal 
feelings. 

2. It is objected, that it is laborious for ministers. This 
will not be denied, and especially where the country is new, 
the roads rough and difficult, and the support insufficient to 
meet the actual necessities of life. But laborious as is the 
work, and unpleasant as it is to break up our associations so 
frequently, and form new acquaintances, the itinerancy of 
the Master was much more so. He had not " where to lay 
his head.^ So was that of the apostles. " In journeyings 
often, in perils of water, in perils of robbers, in perils by 
the heathen, in perils in the city, in perils in the wilderness, 
in perils in the sea, in perils among false brethren; in 
weariness and painfulness, in watchings often, in hunger and 
thirst, in fastings often, in cold and nakedness," they pur- 
sued their divine mission, and died martyrs to their work. 
And is it becoming their successors to talk of ease and con- 
venience ? Those who have entered the ministry at their 
own suggestion, uncalled of God, may do so ; but shame on 
us if we can put such considerations in opposition to any 
plan of gathering the lost sheep into the fold of Christ. 
Though by this policy we are torn from the graves of our 
fathers, and are compelled to bury our wives and little ones 
among strangers, in different and distant parts, it ill becomes 



470 



COMPENDIUM OF METHODISM. 



us to complain of hardship, while we claim Christ for oui 
leader, or his apostles for our brethren. 

3. It is objected, that an itinerant minister cannot know 
the circumstances of the people , like one settled, and, there- 
fore, cannot adapt his instructions to their necessities. In 
reply to this, it is important to remind the objector, that if a 
minister is successful, it is in vain to talk of the disad- 
vantages of his system. Itinerancy has succeeded beyond 
all precedent. It, therefore, is the system for all practi- 
cal men, though its theory were a perfect paradox. But it 
requires only a short time for an industrious man to form all 
the acquaintance with the largest societies that is necessary 
to a proper adaptation of his labors. A minister does not 
need to know every thing about his people. There is 
scarcely less danger of knowing too much, than of knowing 
too little. The success of the pulpit depends on the illustra- 
tion and enforcement of the fundamentals of Christianity, 
These are adapted to every community, of every possible 
condition. He, therefore, who confines his pulpit discourses 
to these, is always appropriate, but never personal. To 
know more of his people — to understand their various 
notions, and petty differences, real and imaginary faults — 
may help him to preach more personally, but not more 
appropriately. But personalities in the pulpit are always 
impolitic, and out of place. They seldom fail to offend, and 
rarely benefit any one. Yet the same truths, uttered by a 
stranger to the circumstances, so that the idea of personality 
cannot come into the account, may be useful. When the 
eccentric L3renzo Dow described the character of one of 
his hearers, who had defrauded in the matter of measure, 
she resolved on immediate reform, and retired to restore the 
bottom of her half bushel to its proper place. Had she 
supposed him to be personal, the result would probably have 



ITINERANCY LAWFUL AND EXPEDIENT. 471 



been different. But he was an entire stranger, and knew 
nothing of her affairs. Too much knowledge of the people 
is also sometimes very perplexing to a minister. For these 
reasons, itinerants have often refused to hear more of a 
society to which they have recently come than what was 
indispensable. They wished to feel no impediment to the 
discharge of their whole duty, and, therefore, determined 
" not to know any thing among " the people " save Jesus 
Christ, and him crucified." All ministers might do well to 
exercise the same precaution. 

4. It is objected, that the piety of those who profess relig- 
ion under the labors of itinerants is evanescent and worth 
less. This is an old objection, but has no foundation in 
fact. Its falsity is sufficiently obvious from the avidity with 
which settled pastors receive converts from this quarter. 
That some who profess religion under the labors of itinerant 
ministers apostatize from the faith, is admitted. But that 
the proportion of such converts is larger than is found under 
the stationed ministry, cannot be proved. If there are 
more in number, there are also more converted. If many 
fall away, many also persevere. But it is a lamentable 
truth, to which we can but advert in this place, that not a 
few, who make shipwreck of their profession, do so by the 
proselytism of sectarian relatives, and others, who have 
taken no part in their conversion ; or by the cold and faith- 
less treatment they receive from those who ought to take 
Ihem to their arms, as brethren beloved, and guide them in 
the way to heaven. 

5. It is objected, that such a system may impose a min. 
ister upon a people who is not adapted to their wants, and 
one they do not like. This is not denied ; but it should not 
be forgotten that it also removes him at the end of the first 
year, or indeed before, if good and sufficient reasons can be 



472 



COMPENDIUM OF METHODISM. 



given for so doing; and that without contention. This is 
an advantage which a well regulated system of itinerancy 
holds over the settled system. But it is important to 
inquire, whether the most rigid Congregationalists never 
have a minister they do not esteem ? The truth is, all their 
precaution in settling ministers does not screen them from 
mistakes. Certificates of competent education, and other 
ministerial qualifications, with several trial sermons, the 
most satisfactory, are not sufficient. They often settle men, 
who, after a little better acquaintance, prove themselves 
unadapted to their wants. But it is now too late— they 
have no itinerant arrangement to take them off" their hands, 
and must submit, or hazard a difficulty among themselves 
in attempting to remove them. 

These, we believe, are the most serious objections that 
are urged against our system, but they have little weight 
with those who " seek not their own." Their foundation is 
selfishness. And in this respect they tally well with the 
holiest conceptions of many intelligent men. " Well," says 
one, " I should not like this moving about so much." And 
another, " Do you like to move so often ? " Just as if our 
like or dislike were the only thing to be consulted. We 
wish all such inquirers to know that we have no more 
fancy for moving than other men — that we should enjoy a 
" sweet home," pleasant houses and lands, and old friends, 
and relations, as well as they ; and that we only deny our- 
selves of these pleasures in subordination to what we regard 
a high obligation imposed upon us by Him who hath put us 
into the ministry. Take this away, and many would not 
preach at all, much less expatriate themselves, and wander 
abroad, without any " certain dwelling place." 



CHAPTER IY. 



DISTINCTIVE SOCIAL MEETINGS VINDICATED. 

Our regular Sabbath services differ very little from 
those maintained by other evangelical Christians. We, 
however, hold several meetings peculiar to ourselves, in 
reference to which it may be proper to give a word of 
explanation. 

QUARTERLY MEETINGS 

Are holden in each of our circuits and stations once a 
quarter, from which circumstance they derive their 
name. They originally commenced on Saturday, and 
continued through the Sabbath. The presiding elder 
was generally present to take charge. Saturday after- 
noon was occupied with preaching, or a love-feast, and 
the Quarterly Conference ; and the evening with a 
prayer meeting. The Sabbath often embraced a love- 
feast, several sermons, and the Lord's supper. The serv- 
ices, however, were not the same in all places, though 
generally interesting, particularly in large circuits. What- 
ever may become of them as our home privileges multi- 
ply, it must be conceded that they have been eminently 
useful. They are still anticipated in many places with 
holy satisfaction, and effectively improved in promoting 
the Redeemer's kingdom. 

473 



474 



COMPENDIUM OF METHODISM. 



CLASS MEETINGS. 

Of the general character and origin of these meetings we 
have already spoken. Their management and utility are 
matters of equal interest. "With a view to these points, the 
Discipline requires that the leaders " be not only men of 
sound judgment, but men truly devoted to Gcod." To find 
a sufficient number of such men is not always practicable. 
The cause has often suffered for the want of them. But 
still, class meetings are of infinite value to us as a denomina- 
tion. They furnish a natural and easy mode of approach to 
the church, bring the members and inquirers together, away 
from the presence and sneer of the world, where they may 
indulge in free communication concerning their spiritual 
interests, and mingle in prayer and praise. Such meetings 
must, therefore, be beneficial, even under the direction of 
an indifferent leader. But with one who labors to prepare 
himself for his work, and deals faithfully, but kindly, with 
every member, they are especially so. Other denomina- 
tions have seen their operation, and coveted their advan- 
tages. Some ministers have established meetings of the 
kind among their people, but they have usually run a brief 
and feeble race. The truth is, they are not a part of their 
system ; they do not belong to their economy, they rather 
come in collision with it ; and can never be engrafted into it, 
we fear, so as to work efficiently. 

Those who really enjoy religion, or are earnestly seeking 
it, instinctively incline to meetings of this kind, more, per- 
haps, than to any other. They desire to be closely ques- 
tioned, and personally advised and prayed for. Indifferent 
professors need them, and often find them sources of great 
spiritual excitement to duty. They should never neglect 
them. Where all other means fail of stirring their hearts 



DISTINCTIVE MEETINGS. 



into life, this may succeed. Nor should our members 
cease to invite all serious-minded persons to accompany 
them to these holy convocations. " Through the grace 
of God," says Dr. Coke, 44 our classes form the pillars of 
our work, and are, in a considerable degree, our universi 
ties for the ministry." They are generally opened by 
singing and prayer, after which the leader gives some 
account of his own experience the past week, and then 
inquires of each concerning their spiritual state, giving them 
such advices, as he proceeds, as appear to him most suitable. 
They may rise and speak, or remain on their seats and 
answer such questions as the leader may propose. Some 
pursue one course, and some the other, according to their 
respective tastes and states of mind. The main point is to 
find out where they are, and to help them to work out their 
salvation. The less formal, and the more social and conver- 
sational the exercises, the more satisfactory and profitable. 

Thus we " consider one another, to provoke unto love, and 
good works : not forsaking the assembling of ourselves to- 
gether, as the manner of some is ; but exhorting one another ; 
and so much the more as we see the day approaching." — 
Heb. x. 24, 25. We 44 confess our faults one to another, 
and pray one for another, that we may be healed." — James 
v. 16. And we 44 exhort one another daily, lest any be 
hardened through the deceitfulness of sin," — Heb. iii. 12, 
13 ; 44 teaching and admonishing one another in psalms, and 
hymns, and spiritual songs, singing with grace in our hearts 
to the Lord." — Col. iii. 16. Or, in the language of a 
more ancient worshipper, we invite all who fear God to come 
and hear, and 44 declare what he hath done for our souls." 
— Psalms lxvi. 16. Thus we endeavor to imitate the good 
of other days, who 44 feared the Lord, and spake often one 
to another ; " of whom it is written, 44 the Lord hearkened 



476 



COMPENDIUM OF METHODISM. 



and heard ; and a book of remembrance was written before 
him for them that feared the Lord, and thought upon his 
name. And they shall be mine, saith the Lord of hosts, in 
that day when I make up my jewels." — Mai. iii. 16, 17. 

GENERAL CLASS MEETINGS, 

Sometimes called church meetings, are holden in many 
of our societies once in a month or two, on an evening in 
the week preceding the administration of the sacrament. 
Here all the leaders and their classes meet, with their 
preacher in charge, and state in a few voluntary remarks 
how they are prospering in spiritual things. If any have 
been received into the classes since the last meeting, some 
preachers take this opportunity to read their names and 
introduce them to the church, at the same time stating to 
them what they may expect of the church, and what the 
church will expect of them. Some think it expedient, too, 
to read the names of those who are about to be baptized or 
received into full connection, that if any member knows 
good reason why the proposed step should not be taken, he 
may privately communicate the same to the preacher in 
charge. But these arrangements are not enjoined by the 
Discipline. 

LOVE FEASTS 

Were established by Mr. Wesley in reference to the Agapce, 
or feasts of charity, observed in the apostolic age. The 
celebrated historian, Augustus Neander, D.D., says : — 

" We will now speak of these feasts of brotherly love, as 
they were when they went under the particular name of 
Agapce. At these all distinctions of earthly condition 
and rank were to disappear in Christ. All were to be one 
in the Lord ; rich and poor, high and low, masters and 
servants, were to eat together at a common table. We 



DISTINCTIVE MEETINGS. 



477 



have the description of such a feast of Agapae by Turtul- 
lian. 4 Our supper,' he says, 6 shows its character by its 
name ; it bears the Greek name of love ; and, however 
great may be the expense of it, still it is gain to make 
expense in the name of piety, for we give joy to all the poor 
by this refreshment. The cause of the supper being a 
worthy one, we estimate accordingly the propriety with 
which it is managed, as its religious end demands. It 
admits of no vulgarity, nothing unbecoming. No one 
approaches the table till prayer has first been offered to God ; 
as much is eaten as is necessary to satisfy the demands of 
hunger ; as much is drank as consists with sobriety. The 
conversation is such as might be expected of men who are 
fully conscious that God hears them. The supper being 
ended, and all having washed their hands, lights are brought 
in ; then each is invited to sing as he is able, either from 
the Holy Scriptures or from the promptings of his own 
spirit, a song of praise to God, for the common edification." 
— History of Religion^ vol. 1, *p. 325. 

" The celebration of the Eucharist was originally accom- 
panied by meetings, called Agapse, or Feasts of Love. 
Every Christian, according to his circumstances, brought to 
the assembly portions of bread, wine, and other things, as 
gifts, as it were, or oblations to the Lord. Of the bread 
and wine, such as was required for the administration of the 
sacrament was separated from the rest, and consecrated by 
the bishop alone ; its distribution was followed by a frugal and 
serious repast. Undoubtedly, these assemblies acted not only 
as excitements to ardent piety, but also as bonds of strict 
religious union and mutual devotion, during the dark days 
of terror and persecution. It was probable on those occa- 
sions, more than any others, that the sufferers rallied their 
scattered ranks, and encouraged each other, by one solemp 



478 



COMPENDIUM OF METHODISM. 



act of brotherly communion, to constancy in one faith, and 
association in the same afflictions." — Waddingtorf s Chureh 
History, p. 46. 

These views are confirmed by still higher authority. 
A.n apostle records of the early Christians, particularly 
ihose who were converted on the day of Pentecost, " Thej 
continuing daily, with one accord, in the temple, and break- 
ing bread from house to house, did eat their meat with 
gladness and singleness of heart, praising God and having 
favor with all the people." — Acts ii. 46. But this interest- 
ing service, like every thing else with which man has had to 
do, was abused. Wicked men crept in, and perverted it 
to purposes of drunkenness and gluttony. St. Jude speaks 
of them thus : u These are spots in your feasts of charity, 
when they feast with you, feeding themselves without fear ; 
clouds they are without water, carried about of wind ; trees 
whose fruit withereth without fruit," &c. Hence, after a 
time, the agapce was laid aside, and had no place among the 
services of the church, until revived by the Moravians and 
the Wesley an Methodists. 

In the revival of this venerable institution, Methodists 
have so far varied the elements employed as to secure it 
against the abuse it received at the first. They have 
excluded wines, and all the rich and costly viands that 
formerly made it attractive to persons of intemperate and 
gluttonous tendencies, and supplied their places with 
water, and a bit of common bread. They, however, 
endeavor to retain its spirit and secure its object, — the 
increase and perpetuity of brotherly love ; and we trust they 
are not altogether unsuccessful. Our love-feasts are designed 
to embrace all the members of the church, and other serious 
minded persons, and no others. (Triflers should never be 
admitted.) They are opened by singing an appropriate 



DISTINCTIVE MEETINGS. 



479 



hymn, and prayer for the divine blessing. The president of 
the occasion then gives a brief explanation of the nature of 
the feast, and the stewards pass the bread and water, while 
he proceeds to relate such matters of experience, instruction, 
and advice, as he may judge proper. When he closes, 
some one strikes a familiar tune, and all unite in singing a 
verse ; after which, the services consist of brief experimental 
remarks from the different members present, interspersed 
with thrilling songs of praise to God, and sometimes with 
more thrilling shouts of joy and exultation. 

On the whole, these meetings are among the most profit- 
able the church enjoys. They generally bring us encourag- 
ing information from the district, through the presiding 
elder, who ordinarily presides ; they bring the members of 
different classes, and often of different societies and towns, 
to look each other in the face, and feel each other's influ- 
ence ; sometimes they bring together several preachers of the 
same circuit or neighborhood, and elicit the best feelings, 
plans, and purposes of the church, in a manner to electrify 
and encourage many hearts. They are peculiarly interest- 
ing to the poor and degraded. Here they meet theii 
superiors on common ground, and feel that all distinctions 
are laid aside ; here they can open their minds freely and 
fully, and tell how much they love God, and the church, 
and the cause of religion; here they can praise the Lord 
without the restraint important to be exercised in a promis- 
cuous assembly ; and here, too, they have an opportunity of 
letting their light shine on the church, so as to stimulate 
colder hearts to " glorify their Father which is in 
heaven." 

WATCH MEETINGS. 

The same zeal which stimulated St. Paul to continue 

" his speech until midnight," and to pray and sing praises 
31 



480 



COMPENDIUM OF METHODISM. 



unto God at that late hour, has sustained these meetings, 
and will sustain them so long as it prevails among us. 
They have, however, been complained of, and opposed 
with great boldness and energy. Formalists have read us 
mournful homilies on the evil of late meetings ; while the 
rabble, encouraged by their religious disapproval, have often 
taken the liberty to disturb our devotions, and otherwise 
endeavor to counteract their effect. Had they been as 
careful to prevent other late meetings, such as balls and 
parties, which not unfrequently extend to a still later hour, 
even to the rising of the sun, their motives would have 
been more highly appreciated. But the opposers of watch 
meetings have not generally appeared very scrupulous on 
these points ; so that their opposition has been suspected of 
arising more from enmity to God, than from any great 
concern for our health and reputation, or for the mainte- 
nance of religious prosperity. But if it was proper for 
Jacob to wrestle with an angel "until the breaking of 
the day," and then refuse to let him go, unless he would 
bless him, and for Jesus to continue in the mountain " all 
night in prayer to God," why may not Christians occa- 
sionally " watch and pray " till midnight ? Why ? Can 
any good reason be assigned ? So long as they cherish 
the emotions incident to ardent piety, such meetings will 
sometimes seem necessary to relief, and to the attainment 
of the holy objects of their pursuit. Paul was an orderly 
man ; yet he continued his speech, at Troas, till a late hour. 
Souls were at stake. What he could not accomplish "in 
season," he felt compelled to effect " out of season ; " and 
every Christian should do the same. This tying religion 
up to a set of cold, time-serving forms and rules, which 
leave its friends little or no discretion, is not right. 
Christians ought to consult the providence as well as the 



DISTINCTIVE MEETINGS. 



481 



word of God, and seize upon every facility to do good, 
and save souls from death, It has been said of the 
reforms of England, that u they begin with breaking the 
law." Whether this be so or not, all spiritual reforms 
have been effected by infringing upon regulations, sug- 
gested by decline and adopted by apostacy. The 
reformation, under Luther, was a series of innovations. 
So was that which originated with the Wesley s. The 
institution of watch-meetings was one of them, and, like 
most of its associates, it created no small stir, but resulted 
in great good. 

These meetings are more commonly holden upon the 
last evening of each year, and continued until a little 
past twelve o'clock. They are usually commenced by 
singing and prayer ; after which the time is occupied 
in preaching, singing, exhortation, and prayer; in re- 
viewing the year past, the excellencies and defects by 
which it has been characterized, and suggesting purposes 
for the year to come. Sometimes the Lord's supper 
is administered, and, not unfrequently, a part of the 
evening is devoted to love-feast exercises, praying for 
mourners, &c. A little before twelve o'clock, the time 
is announced, and all present are invited to kneel be- 
fore God in silent prayer, and thus remain until the 
knell of the departed year is rung, when the presiding 
officer commends the congregation to the divine guidance 
and protection in vocal prayer, and closes by singing the 
covenant hymn, and the benediction. These exercises 
are generally followed by an affectionate shaking of 
hands, and exchange of Christian salutations, accompanied 
with many " I wish you a happy new year." 

Watch-meetings have, undoubtedly, been very useful. 
The occasion of them is full of interest. The vows of 



482 



COMPENDIUM OF METHODISM. 



the past, and the awful contingencies of the future, crowd 
upon the mind, and command reflection. It is a period, 
too, when great changes are taking place in society , 
changes in life, in business, in prospects. The merchant 
takes account of his stock ; old bills are paid, and new con- 
tracts effected. How appropriate for the sinner to square 
his account with sin, and enter into covenant with his 
Maker ; for the wanderer to return to his father's house, 
and the Christian to grapple higher achievements than he 
has ever dared to anticipate ! And how appropriate from 
another consideration ! This evening is generally employed 
by the gay and fashionable in dancing, and other folly. 
The friends, sometimes the children, of Christian parents 
are active in these amusements. 0, how befitting the 
children of God to meet and endeavor to counteract their 
influence. They may be useful, too, on other occasions, as 
a special means of grace, particularly in promoting a revival 
(?f religion. 



CHAPTER V. 



CAMP MEETINGS. — OBJECTIONS TO THEM ANSWERED, AND 
THE GROUNDS OF THEIR DEFENCE STATED. 

Camp meetings are supported by the purest philosophy. 
This will appear by referring to a few particulars. 

1. Every enterprise needs to have great occasions, when 
friends may meet and encourage each other in their work. 
Among the Catholics these are numerous, and they exert 
an incalculable influence. Indeed, all sects and parties 
have them, at great expense and trouble, and are satisfied 
of their importance to success. A pleasant meeting of 
brethren, from different meridians, strengthens affection and 
confidence, and qualifies for the more cheerful and efficient 
operation of their system. 

This accounts for the appointment of the various festivals 
under the Jewish economy. God saw that such associations 
were necessary to consolidate the social union of the tribes 
and families of his people. And so long as they observed 
them, they were united and active. They were the means, 
too, of their restoration, when they had fallen. Thus, when 
Hezekiah sent out the posts " from Beersheba even to Dan," 
to summon the apostate people to Jerusalem to solemnize 
the pa3Sover, " they laughed them to scorn, and mocked 
them." The proposition seemed ridiculous, at first. But 
when they came to journey with other tribes, and especially 
when they arrived at Jerusalem, and saw the devotional 

483 



484 



COMPENDIUM OF METHODISM. 



spirit of Hezekiah, the priests and chief men of the city, where 
there had recently been a powerful revival, and heard the 
law, the mighty shouting and singing of inspired hearts, the 
fires of devotion kindled within them, so that, contrary to all 
their plans and to the astonishment of every one, they contin- 
ued their meeting fourteen days, celebrating the " feast with 
gladness ; " while the "Levites and priests praised the Lord 
day by day, singing with loud instruments unto the Lord." 
Then they separated, but not without reluctance, and spread 
the zeal and fellowship of their own replenished minds 
throughout all Israel. 

As Methodists, we need these occasions for all the people. 
Our General and Annual Conferences embrace the preach- 
ers chiefly, but they exert a salutary influence. Though 
the meetings of these bodies are principally for business 
purposes, they subserve mutual friendship, and strengthen 
the members for their arduous work. But few of the 
people enjoy the privilege of attending them. This loss was 
formerly recompensed by the Quarterly Meetings, which 
convened a large number of preachers and people from dif- 
ferent parts of an extended circuit. But, as great occasions, 
Quarterly Meetings have no existence in a considerable part 
of our country. Few attend them beyond the limits of the 
society where they are held, and we see no prospect of 
restoring them to their former greatness. We are left, 
therefore, to supply this necessity of the people to our 
camp meetings. Take these away, and the strongest bond 
of social union among us is sundered. 

2. The importance of camp meetings appears in the 
advantages of protracted devotion. The ordinary services 
of the church are interrupted by frequent intermissions. 
The Sabbath, with other occasional meetings, is soon past, 
and gives place to duties of a less spiritual character. The 



CAMP MEETINGS. 



485 



mind, jaded and perplexed with worldly interests, hardly 
gets fixed on the subject before it must be diverted. 
Where one has relapsed into indifference, the Sabbath is too 
short to abstract his thoughts from the world, and concen- 
trate them on Christ, so as to secure his recovery. This 
suggests the reason why the Jewish feasts were extended to 
such lengths. Infinite wisdom saw that one day was not 
sufficient to bring the cold and alien tribes into a right 
state. It was clear enough that minds so dead to moral 
and religious interests would need to be held in contact with 
better spirits, and listen to the law day after day, and be 
drilled by a protracted effort. The masters of Israel also 
understood this. When Hezekiah had succeeded in getting 
a mighty multitude to the temple, he saw it was for their 
good to retain them in its services, till they were entirely 
recovered from their wanderings, and re-attached to the 
proper object of worship. 

These remarks are no less applicable to unbelievers than 
to Christians. It is more needful, indeed, for them to be 
excluded from care ; and, in many cases, unless they are, 
there is little hope. They are attached to the world, and 
must be taken away from it, broken off, and held to the 
closest contemplation of eternal things. Not for an hour, or 
a single service, and then turned out to plunge again into 
business ; but for days and weeks, even. We have known 
of meetings continued for forty days in succession, in w r hich 
little was done till toward the close. It took most of the 
time to bring the public mind to the acting point. But 
camp meetings, taking men off many miles from their 
business and sinful amusements, and holding them to pointed 
and pathetic preaching and exhortation, and bringing them 
into immediate contact with the most effective Christians, 
some of whom were similarly situated to themselves when 



486 



COMPENDIUM OF METHODISM. 



fchey were converted, they can but become sources of pow- 
erful conviction and impulse, and often of sound conversion. 

3. Camp meetings afford also an opportunity for profit- 
able Christian intercourse. The tendency of Christians to 
backslide is remarkable. It is a lamentable truth, that a 
large proportion of all who are converted to God, sooner or 
later lose some degree of their first love, while many turn 
entirely back to their old sins. It is true, too, that they 
frequently become shaken in mind, in regard to important 
doctrines and measures. Another fact is, that when this 
deterioration commences, it usually continues its ravages 
till the particular branch of the church in which it appears 
is generally infected. Where the infection becomes univer- 
sal and virulent, it exhausts the recuperative power of the 
body. Thus they lie under the dominion of profound 
stupidity, and enjoy the union of the dead, if any, rather than 
the active pleasures and hopes of the living. 

Now when churches relapse into this condition, they need 
to come in contact with other and better society than they 
find in the regular routine of their ordinary formalities. 
They need to see and hear a higher order of Christians, and 
feel their regenerating influence. Camp meetings bring 
together the best spirits within a large circumference. 
Those who possess most of the divine influence, and are best 
informed in the science of salvation, are much inclined to 
such meetings. They love to retire from the world, to com- 
mune with God and his people. They delight to talk of his 
word and works ; of the blessedness of religion ; to sing his 
praise, and tell of his goodness. How appropriate, then, is 
the place for the stupid and the impenitent ! Many such 
have found it the place of awakening and spiritual transform- 
ation. They have been constrained to say, as they 



CAMP MEETINGS. 



487 



listened to the streaming eloquence of living hearts, and 
saw the beauty of religion exemplified in its possessors, 
" How miserably I have lived ! I will return to my 
Father's house ! I will sink into the will of God ! The 
Lord helping me, I will be an entire Christian ! " And, like 
Paul, on meeting his brethren from Rome, they have 
" thanked God, and taken courage." 

4. Camp meetings are emphatically adapted to the conver- 
sion of sinners. To the remarks made in the last paragraph, 
it is important to add several others. That sinners are gen- 
erally convinced of sin, and of the necessity of becoming pious 
under ordinary training, is demonstrable from common expe- 
rience. But they are hindered from using the necessary 
means by various circumstances. One is, their relation to 
others. They are connected in business, or pleasure, 
or educational pursuits, or in some of the domestic rela- 
tions, with persons whose influence is against religion. 
To change their course in favor of it, so as to obtain its 
enjoyments, would expose them to persecution from their 
dearest friends. Here is a difficulty which, taken in con- 
nection with the apathy of the church, and the low state of 
religious interest in the community, is quite sufficient to 
deter them from duty. But at a camp meeting these 
impediments are, in part, removed. Many of their com- 
panions are not present, nor are most of their neighbors and 
acquaintances, whose scorn they dread. The public services 
are calculated to arouse their feelings, and induce them to 
immediate action. Besides, many of the most devoted 
Christians are kindly pressing them up to the work ; by 
which means an excitement is created, sufficient to carry 
them over their difficulties, and bring them out in open pur- 
Suit of the desired object. The action of others in a simi 



488 



COMPENDIUM OF METHODISM. 



lar direction, is no little advantage to them. Many have 
been induced to do their duty in connection with others, who 
would not have been persuaded to do it alone. 

5. The relation of such meetings to the subject of holiness, 
furnishes another powerful argument in favor of their con- 
tinuance. The doctrine of entire sanctification is the 
brightest star in the doctrinal constellation of Wesleyan 
Methodism. Yet, it is opposed by other denominations as 
peculiarly false and fanatical. Another obstacle is found 
nearer home. Some of our own people have their doubts ; 
while many, who allow the possibility of the thing, entertain 
different views of its conditionally and manifestations. 
Particularly do they differ in regard to the latter ; some 
attributing to the sanctified, powers and perceptions little 
short of miraculous ; while others only allow them more of 
the same spirit they experienced in their conversion. This 
makes the open and vigorous pursuit of the blessing not a 
little perplexing. But the fact that some brethren possess- 
ing it have run into enthusiasm and extravagance, renders it 
still more so. The result of these circumstances, in many 
places, is the almost entire neglect of the subject. Most 
have not interest enough to speak of it, and those who have 
lack the necessary courage. 

6. The influence of camp meetings on revivals of religion 
furnishes a strong argument in their favor. Revivals are 
generally brought about by human instrumentality ; but 
many of the most effective means are forbidding to our 
fallen nature. Hence, Christians often modify their move- 
ments, so as to avoid reproach, or at least to mitigate its 
severity. How many have been to camp meetings pre- 
cisely in this condition, cold and timid, and been so divinely 
inspired as to overcome their fears, and make the successful 



CAMP MEETINGS. 



489 



effort ? The work of the Lord has often broken out imme- 
diately among them, and spread as by miracle. 

7. But our chief reliance is upon facts. Multitudes of 
our ministers were converted at camp meetings, and owe their 
ministerial standing to their influence in reviving and stimu- 
lating them to duty. When called to preach, they had 
their cherished plans of life laid, and disliked to abandon 
them. They saw more sacrifices involved in an itinerant 
ministerial career than they had grace to grapple. So they 
deferred or positively refused, and incurred guilt and spirit- 
ual darkness, terribly dangerous to their souls. But the 
camp meeting broke the fatal spell. They heard, felt, and 
submitted their whole being to God, and were restored, and 
endowed for their calling. Many, too, have been sanctified 
on these occasions. The biography of the lamented Dr. 
Fisk presents us with a brilliant instance of this kind. 
Who can estimate the full value of that single case to our 
connection ? Our membership has derived similar advan- 
tages. Converted, received, and sanctified in the tented 
grove, many have lived far better than they would have 
done but for this means. But the fruit of these meetings 
is not confined to our own church. Thousands, of other 
sects, and of no sect, are greatly benefited. 

But there are objections. 

I. It is said, " we have churches now to accommodate the 
people" But this only meets one of the least of the rea- 
sons originally urged in favor of such meetings. II. Another 
objection, — and it is the strongest that can be urged, — is, 
that camp meetings are the occasion of much evil. In 
reply, we allow that many wicked people attend them, and 
sometimes conduct disgracefully. But it should be con- 
sidered these persons were wicked before the meeting was 



490 



COMPENDIUM OF METHODISM. 



called, and would have drunk and caroused, and been pro- 
fane, had they been any where else. Mere pretenders to 
good character expose their hypocrisy more fully, at such 
times ; and it is well, perhaps, that they do. It may open 
the eyes of some blind one they are leading to ruin. It is a 
good place to study character, and see who are really 
upright, and honest, and reliable — who are gentlemen and 
ladies. We say ladies, because women are actors in the 
scene as well as men, and, we are sorry to remark, often ex- 
pose the utter emptiness of their pretensions to good sense 
and good manners, and, what is worse, the baseness of their 
principles and their hearts. 

We repeat, and it should be remembered, that those who 
prowl about our camp meetings, and commit the sins 
referred to in this objection, are the moral filth and off scour- 
ing of all the region round about. They go wherever the}? 
can find companions, and get an opportunity to drink, and 
gamble, and steal, and disturb the peace of others, with the 
least exposure to penal consequences. They are criminals 
wherever they be ; and the only difference the camp meeting 
makes with them is, it changes the scene of their crimes. 
Even in the far-distant days of Job, " when the sons of God 
came to present themselves before the Lord, Satan came also 
among them ; " but they were not blamed on the account, 
nor did they see cause to abandon their meetings. 

2. It should also be considered, that if this is a valid argu- 
ment against camp meetings, it is equally so against every 
other religious movement which is the occasion of sin. And 
what one is not ? If Grod had never revealed his name, it 
would not have been profaned ; therefore, that revelation has 
been the occasion of great sin. If he had not given us his 
word, we should have had no infidels ; and thus the world 
had been saved from a great moral nuisance. But foi 



CAMP MEETINGS. 



491 



the institution of the Sabbath, this country had been free 
from the dreadful sin of Sabbath-breaking. Thus, every 
religious arrangement our heavenly Father has made is an 
occasion of sin, and, generally, in proportion to the zeal and 
fidelity exerted to carry it into operation. What sins were 
the coming and preaching of Christ the occasion of among 
the Jews! And how many shocking murders, and other 
crimes, did the preaching of the apostles occasion ! Wher- 
ever religion is promulgated in its spirit and power, it will be 
the occasion of more or less evil. It will arouse the carnal 
mind, and bring down the wrath of the enemies of God upon 
those who are interested in his work ; breaking up family 
and other friendships ; inflicting persecutions and oppress- 
ions, and calling out curses and imprecations too blasphem- 
ous to be repeated. But who thinks of giving up Christ- 
ianity, or blaming it, for these things ? The objection, 
carried out, would banish the religion of the Bible from the 
world. 

But it seems to be applied to camp meetings only. Gen- 
erally, if people see the wicked driving and hallooing along 
the street, they blame them, and not the occasion or 
its patrons. But when they see them doing the same 
thing in connection with a camp meeting, they blame the 
Methodists, and their meeting. Why is this ? Where is the 
justice or consistency of it ? 

3. Finally, brethren who make this objection should consider 
whether the evils named, great as they have sometimes been, 
are not more than compensated by the good effected. Who 
can estimate the value of one soul ! But we never heard of 
a camp meeting that was not instrumental in the conversion 
of several ; and, says inspiration, " he which converteth the 
sinner from the error of his way, shall save a soul from 
death, and hide a multitude of sins." 



492 



COMPENDIUM OF METHODISM. 



III. It is also objected to camp meetings that they are 
nurseries of enthusiasm. Taking the term in a good sense, 
we admit the assumption, but question its application. En. 
thusiasm, to a certain degree, is indispensable to success in 
any enterprise. An eminent writer says, " There is no man 
excellent in his profession, whatever it be, who has not in 
his temper a strong tincture of it." It implies vigor of 
thought, fervor of spirit, vivacity and strength, that elevate 
the soul to higher aspirations than unimpassioned reason 
ever attains. In this sense it is a glorious acquisition, and 
the tendency of camp meetings to promote its attainment, 
in special application to religion, is one of the strongest argu- 
ments in their favor. The human mind is inclined to grovel, 
to lose sight of heavenly interests, or pursue them with indif 
ference, unbecoming their nature. Camp meetings are cal- 
culated to quicken and elevate ; of the truth of which there 
are many witnesses. But the objection employs the term in 
an offensive sense, to mean religious deception and extravar 
gance, particularly in relation to personal experience. That 
persons under strong religious excitement are more liable to 
extremes, in this direction, is undeniable. An engine with- 
out fire seldom runs off the track. Lifeless professors have 
no enjoyment or communion with God, to suggest the idea 
that they possess peculiar endowments. Nor are they so 
elated with their possessions and prospects as to indulge in 
unreasonable exclamations. Dead men are not the material 
for enthusiasts of this stamp. Christians of the highest 
excitability, and the most sincere devotion, are more ex- 
posed. Whatever, therefore, contributes to elevate their 
emotions, increases their liability. Hence the objection lies 
with equal force against every other means of grace, in pro- 
portion to its adaptation to awaken and strengthen religious 
interest. 



CAMP MEETINGS. 



493 



But we deny that the objection, thus far admitted to 
be true in fact, is of any validity. The truth is, every 
acquisition, whatever its nature, increases our liability to one 
evil or another. The beggar is in no danger of being rob- 
bed or envied. Raise him to opulence, and you expose both 
his reputation and his life. Nor is the mere professor liable 
to become an enthusiast. There is no element of spiritual 
life in him. He is equally indifferent to the agony of the 
publican, and the transport of assured faith. 

There is another kind of enthusiasm which, in our opinion, 
is most dangerous of all. We refer to a sleepy and inopera- 
tive profession of religion, that does but little for the cause, 
and that little in a spiritless way. Much as we deprecate 
wild-fire, we prefer it to no fire at all. For, say what we 
will, it is an active principle, and hits the mark more fre- 
quently than indifference. 

IV. It is objected to camp meetings, also, that they are 
expensive. Brethren have figured up their cost, and calcu- 
lated the amount of good it might do if applied to the pay- 
ment of church debts, the extension of missions, &c. But 
such close reckoning always reminds one of the " precious 
ointment" poured upon the head of Jesus. " When his 
disciples saw it, they had indignation, saying, To what pur- 
pose is this waste ? For this ointment might have been sold 
for much, and given to the poor." But Jesus rebuked them, 
and pronounced the work of the woman a good one, because 
he was only an occasional visitor, whereas they had the poor 
with them always. So we say of camp meetings ; they come 
but once in a year, whereas other claimants upon our re- 
sources are " always with us," and we have the other fifty- 
one weeks of the year to supply them. This objection 
often appears more benevolent than it really is. With many 
it originates it sheer avarice. They have no care for the 



494 



COMPENDIUM OF METHODISM. 



poor, more than Judas, and will not give a farthing from the 
savings of camp meeting week. 

But it must be observed that this objection lies equally 
against all other means of grace that are not entirely 
expenseless. For, as to the divine authority of camp meet* 
hags, it is not wanting, and in utility they will not suffer in 
comparison with any other in the entire calendar. 

V. It is also objected that the spiritual results of camp 
meetings are not valid. This maybe true in particular cases. 
Persons naturally excitable and unstable, often make an 
ado, at such times, to little purpose. Like land floods, they 
move with a rush, and then disappear, till the recurrence 
of another similar occasion. This has been a stupendous 
reproach to such meetings ; but it should not be. The 
truth is, were it not for some such exciting occasions these 
people would not pray at all. If they are influenced to live 
religiously a month or two in a year, it is clear gain. But 
it must not be overlooked that many others take a different 
course. They get converted "for life" Their experience 
is sound and thorough. Many such are to-day in the minis- 
try and membership, doing valiantly. They obtained par- 
don, and revival, and sanctification, at camp meeting, and 
maintain Christian deportment with unwavering stability. 
A temporary quickening is a blessing of vast utility ; but a 
permanent, genuine, conformity to God is invaluable. Both 
are obtained at camp meetings, when, perhaps, neither 
would have been sought at home, 

We should be glad to discuss this subject more fully ; but, 
as we have done this in another work, we forbear.* 

* Essay on Camp Meetings. Published by Messrs. Nelson & Phillips, New York 



CHAPTER VL 



FORMS OF WORSHIP AND MODES OF USEFULNESS, NOT GENER- 
ALLY MAINTAINED BY OTHER DENOMINATIONS. 

Though the forms of religion are of less consequence 
than the spirit and power of it, they are entitled to partic- 
ular consideration. As it is by the use of the former that 
the latter is obtained and developed to the gaze of the 
world, it is important that they be conformed to the gospel 
rule, and of a character to exert the best influence on all 
who use or witness them. Guided by these objects, Meth- 
odists have been led a little out of the common path, and 
distinguished themselves by certain forms of worship or 
religious practices, which demand a word of remark. 

1. Kneeling in prayer is one of them. This is as old as 
the denomination, and as universal as class meetings or 
itinerancy. It is a strange thing to see a Methodist stand 
to pray. We have seen them do so in crowds where kneel- 
ing was impracticable ; and sometimes on wedding, and 
other popular occasions, where they might and ought to 
have kneeled ; but it is not common. Those who are called 
upon to pray in courts, legislatures, and other promiscuous 
assemblies, generally treat the divine Majesty with the 
reverence which becomes his character. We doubt whether 
it is proper for us to pray where, being convenient, it would 
be improper to kneel. 

Kneeling in their religious worship was a common prao 
33 495 



496 



COMPENDIUM OF METHODISM 



tice among the Hebrews. Hence, when Solomon prayed in 
the temple, he "kneeled down upon his knees before all the 
congregation of Israel." Says the prophet Ezra, in relating 
a fact of himself, " I fell upon my knees , and spread out my 
hands unto the Lord my God." Daniel " kneeled upon }d% 
knees three times a day and prayed" When Peter would 
raise Tabitha to life, " he kneeled down upon his knees., and 
prayed." Stephen, also, when he was stoned, "kneeled 
down " to pray for his murderers. When Paul had finished 
his discourse at Ephesus, " he kneeled down and prayed with 
them all." — ■ Acts xx. 36. In Tyre, he " kneeled down 
on the shore and prayed" — Acts xxi. 5. But above all, 
when Jesus was approaching the time of his great conflict, 
he " kneeled down and prayed ; " " and when he rose up 
from prayer y he found his disciples sleeping." Is not this 
enough ? So much cannot be said in favor of standing in 
prayer. Hence, when we seek associates in our devotions, 
we adopt the emphatic language of the Psalmist, and say, 
" 0, come, let us worship and bow down ; let us kneel before 
the Lord our Maker." 

There is nothing figurative or hyperbolic in all this. 
These examplers of religion did just as we have stated — 
" they kneeled upon their knees" They did not stand, and, 
addressing their Creator, say, as many have said most 
falsely, " we bow down before thee" or " we prostrate our* 
selves at thy feet" or even, " we come into thy presence 
upon the bended knees of our soids" These are all miser- 
able apologies for neglecting their example, and imitating 
the Pharisee, who " stood and prayed", and thanked God 
that he was not as other men w T ere. Yet we do not question 
that they often come from an humble and honest heart ; a 
heart much better, perhaps, than many that inspire bodies 
of humbbr attitude. But still, we insist with Dr. Clarke, 



FORMS OF WORSHIP. 



497 



that, " according to the Scriptures, in all our private and 
public addresses to God, we should kneel, as the most 
suitable, the most humble, and the most becoming posture 
for persons who have nothing to bring, possess no merit, and 
who have every thing to receive from God's mere mercy" 

The appearance of kneeling in prayer is certainly more 
becoming the characters concerned, and the business 
involved. It makes a better impression, and commands 
more reverence and attention. How affecting to see a 
whole congregation on their knees, while their minister is 
commending them to God. To see ten men standing or 
sitting about the groves we pass in journeying, makes no 
impression ; but the sight of one on his knees with his hands 
stretched toward heaven, though he utters not a syllable, is 
not so easily forgotten. The great and good Rev. John 
Angell James has publicly stated, that " all his usefulness in 
the ministry and the church of God may be traced to the 
sight of a companion who slept in the same room with him, 
bending his knees in prayer on retiring to rest" We 
recollect to have heard a gentleman remark several years 
since, that the sight of his wife on her knees in prayer 
affected him to tears. It is taking some pains to speak to 
God. When outward circumstances are not contradictory, 
it goes far toward convincing observers of the Christian 
devotion and sincerity of the suppliant, and consequently 
contributes greatly to his moral influence. 

The practice of kneeling in silent prayer on reaching our 
seats at church, is a most excellent one. God forbid that it 
should be done away. In his name, reader, let us deter- 
mine it shall not be while we live. Sitting down on our 
seats, and covering our faces, or leaning forward, is better 
than nothing ; but it is a sort of dodging the point — a lazy 
mode of running round the cross, which seems to say that 



498 



COMPENDIUM OF METHODISM. 



the prayers we have to offer are so short or unimportant 
they will hardly pay for the trouble of kneeling. We also 
admire the practice of spending a moment in the same way 
at the close of the service ; but this has never been very 
common among us. Except in some very rare cases, we 
should always kneel in time of prayer, not only when we 
pray ourselves, but when we unite with others, and let the 
prayerless world see that we are trying to walk " humbly 
with God." 

2. But Methodists were originally distinguished less by 
kneeling in praj^er than by some other circumstances con- 
nected with it. They had been trained to read prayers 
prepared to their hand, however inappropriate. As the fire 
began to burn, it generated emotions which demanded more 
emphatic and expressive utterance than these forms provided 
for. It also led them into situations never contemplated by 
the prayer writers, and subjected them to the mortification 
of praying inappropriately, or not praying at all. For 
example, Mr. Wesley went to visit a man who was under 
sentence of death, and in great humility and sorrow of 
heart. True to his church, he first exhausted all the forms 
having any squinting toward the case in hand ; but nothing 
being effected, he poured out his soul in such words as the 
circumstances required, and the Lord heard and blessed the 
poor convict with pardon and peace. At another time his 
heart was " so full " he broke over again, and determined 
to be fettered no longer. One who prays merely to 
obtain a livelihood, naturally prefers reading prayers to 
praying. A good man may read devotionally, and if timid 
and slow of speech in extemporizing, he may prefer it ; but 
one who feels the intense love of God u shed abroad in his 
heart by the Holy Ghost," or is overwhelmed with desire for 



FORMS OF WORSHIP. 



499 



some spiritual attainment, will regard the best forms as an 
incumbrance. And if it be true, as the devout Brooks 
remarks, that " God looks not at the oratory of our prayers, 
how elegant they may be ; nor at the geometry of them, how 
long they may be ; nor at the arithmetic of them, how many 
they may be ; nor at the logic of them, how methodical they 
may be ; but at the sincerity of them," we cannot doubt that 
those which are truest to the gracious impulses of the heart 
are the most natural and most effective, however imperfect 
in their verbal composition. 

This peculiarity of Methodism arose, as did others, from its 
spirituality, rather than from any disposition to dissent from 
church order. It was at first a source of much complaint, 
both from friends and foes, and adopted from a sense of 
duty rather than inclination, but soon became pretty general 
throughout the connection. The practice of social prayer 
among the laity followed ; when prayer meetings, not less 
new and odd than the piety which suggested them, sprung 
up in every direction. This agency of carrying on the 
work in the hearts of believers, and in extending it to 
others, attracted much attention, and demonstrated that 
those who were not able to read might, nevertheless, pray 
with good effect. And it was little less strange in this 
country than in England. Most of the praying at that age 
was done here by the clergy, and on the Sabbath. And 
now, even, though prayer meetings are maintained by all the 
evangelical denominations, in most of them they are under 
embargo ; the exercises being limited not only to the stronger 
sex, but to a few select individuals, instead of being free to 
all, of whatever sex, on whom the spirit of prayer may rest. 
If our policy subjects us to hear some prayers that are mis- 
shapen and disjointed, it often saves us from those which are 



500 



COMPENDIUM OF METHODISM. 



heartless, the greatest deformity a prayer can possess, and 
secures us many of the richest and best we should never 
hear under the book and aristocratic systems. 

3. Methodism is still more peculiar in the liberty it allows 
its members in public speaking. At its first appearance, little 
was ever heard of religion in public, except from the clergy. 
They offered most of the prayers, and communicated most 
of the instruction, for which the Sabbath was found to afford 
ample opportunity. Methodism, originating in a divine im- 
pulse, and developing itself in all the graces of the Spirit, 
inspired its subjects to hold frequent meetings for speaking 
and prayer. Hence, breaking over the restraints of custom, 
they began to tell what the Lord had done for their souls, and 
the world was presented with the phenomenon of ignorant 
men, and even women, addressing promiscuous assemblies 
concerning their souls' salvation. The effect was good ; and 
the practice has continued to the present day. Whether it 
be proper, is another question. We believe it is. The desire 
to talk and communicate our thoughts and feelings to others, 
is natural, and, therefore, universal. It is a source of per- 
sonal satisfaction. It increases our pleasure, it mitigates 
our pain. And as our emotions, so is our tendency to 
speak. " I am full of matter," said Job, in his affliction ; 
u the spirit within me constraineth me ; I will speak, that I 
may be refreshed" This is one of nature's own methods of 
giving vent to the emotions of the heart, and of correspond- 
ing with others. To speak, therefore, is not wrong, nor to 
speak on any subject upon which we feel an interest. The 
wrong, if there be any, is found in what we say, and the 
time and manner of saying it. The most fastidious church- 
man will not deny the weakest Christians, not even females, 
the privilege of talking about religion, or talking to the 
other sex. The complaint urged against as is, that we let 



FORMS OF WOKSHIP. 



501 



them talk in meeting. But to talk implies that we have an 
audience. Of course, then, the wrong consists in the 
number. But how many are necessary to constitute it ? If 
it consist in the position of the speakers, what is the posi- 
tion in which they may speak innocently ? Who can tell ? 
To us it seems there is no wrong. Religious experience 
tends to religious conversation. A soul under conviction 
pants for personal instruction, as the hart pants for " the 
water brook." A soul happy in God desires to communi- 
cate the fact to others. One under trials is anxious to 
report his sorrows, that he may be relieved. A Christian 
who is oppressed with anxiety for the salvation of sinners, 
will long to give utterance to his emotions, and secure his 
object. In all these cases we say, speak, give vent to your 
feelings in stating them to one, two, or more, as the case 
may be, and strive to improve them so as to secure the best 
results. Not only in our class meetings, love-feasts, and 
other church gatherings, therefore, do we allow our mem- 
bers to exercise their gifts, but in our prayer meetings also. 
We wish them to speak " often one to another," and " pray 
one for another, that they may be healed ; " to " exhort one 
another daily," " warn them that are unruly, comfort the 
feeble-minded, and support the weak." 

Such endeavors exert the happiest influence. They pro- 
mote union, increase the spirit of prayer, advance the work 
of grace in believers, awaken and convert sinners, and keep 
up a public interest in religious things. And if we would 
always have the right object in view, pray, speak, and sing 
short and to the point, and not try to be too nice, and do too 
much, and do every thing at the proper time, and yet volun- 
tarily, without being called upon or urged, so as to have 
every instant occupied, they would be still more powerful 
and effective. But long and stupid exercises, without point 



502 



COMPENDIUM OE METHODISM. 



or purpose, accompanied with silent interludes, and many 
entreaties that brethren will bear the cross, are killing. 
The less we have of them the better. 

4. But many complain of so much liberty. They think 
it infringes upon the priestly office, and begets pride and 
insubordination in the membership. Especially do they 
demur at our women speaking. Not but what many know 
enough, and have interest enough, and exert a powerful 
influence, but they ought not to speak or pray in public. 
However happy, they must keep it to themselves ; however 
intelligent, and whatever need there may be of instruction 
in the community, they must hold their peace, though the 
very " stones cry out." No matter if they can talk and 
pray better and more acceptably than any man in the 
neighborhood, not excepting the minister himself, a circum- 
stance that often occurs, they must put their light under a 
bushel; at all events, they must not let it shine in the 
presence of the other sex. So say most Christian denom- 
inations, but we demur. 

The whole strength of the argument on the other side 
lies in the words of St. Paul : " Let your women keep 
silence : for it is not permitted unto them to speak, but 
they are commanded to be under obedience, as also saith 
the law. And if they will learn any thing, let them ask 
their husbands at home ; for it is a shame for women to 
speak in the church." — 1 Cor. xiv. 34, 35. And again, 
" Let the women learn in silence with all subjection. But I 
suffer not a woman to teach, nor to usurp authority over the 
man, but to be in silence." — 1 Tim. ii. 11, 12. 

That these quotations forbid a certain kind of public 
speaking is not denied. But do they forbid that under con- 
sideration ? We think not. Whatever else may be said 
of the speaking here condemned, it involves disloyalty to 



FORMS OF WORSHIP. 



503 



the man, and is condemned for this reason only. " Let 
your women keep silence : " that is, not enter into contro- 
versy with men, " for it is not permitted unto them to 
speak " in this way, " but they are commanded to be under 
obedience" and not in hostility and controversy. But if 
they differ from others in any matters of dispute in the 
church, and " will learn any thing, let them ask their hus- 
bands at home," and not enter into public strife and debate 
with the other sex, " for it is a shame for women to speak 
in the church " in this manner. The passage to Timothy is 
to the same effect. Speaking is placed in opposition to 
authority ; " Let them learn in silence, with all subjection" 
She must not assume to dictate the other sex in these 
things. "X suffer not a woman to teach, nor usurp 
authority over the man," and clamor for the mastery ; "but 
to be in silence," quietly to submit to his judgment and 
authority. " For Adam w r as first formed, then Eve. And 
Adam was not deceived, but the woman being deceived was 
in the transgression." 

We insist, therefore, that the thing opposed here, is not 
the exercise of devotion, such as prayer, the relation of 
Christian experience, &c. ; but interference with certain 
matters of difference and debate, such as were common in 
the Jewish synagogues. " It is evident from the context," 
says Clarke, " that the apostle refers here to asking ques- 
tions, and what we call dictating, in the assemblies. It was 
permitted to any man to ask questions, to object, altercate, 
attempt to refute, &c, in the synagogue; but this liberty 
was not allowed to any woman. St. Paul confirms this in 
reference also to the Christian church. He orders them to 
keep silence ; and if they wished to learn any thing, let 
them inquire of their husbands at home, because it was per- 
fectly indecorous for women to be contending with men in 



504 



COMPENDIUM OF METHODISM 



public assemblies, on points of doctrine, cases of conscience, 
fee. But this by no means intimated that when a woman 
received any particular influence from Cod, to enable her 
to teach, [or speak to the edification and comfort of others,] 
that she was not to obey that influence. All the apostle 
opposes here is their questioning, finding fault, &c, in the 
Christian church, as the Jewish men were permitted to do 
in their synagogues ; together with the attempts to usurp 
any authority over the men, by setting up their judgment in 
opposition to them." — Commentary on 1 Cor. xiv. 34. 

That women did not hold their proper rank among the 
Jews, will not be denied. It was the doctrine of the Rabbins, 
that " a woman should know nothing but the use of her dis- 
taff." Rabbi Elieser only recorded the feeling of his nation 
when he wrote, " Let the words of the law be burned, 
rather than they should be delivered to women." But the 
prophets intimated that the gospel would place them on terms 
of spiritual equality, so that in Christ there should be neither 
male nor female. Eight hundred years before the advent of 
Christ, it was declared : " It shall come to pass afterward, 
that I will pour out my Spirit upon all flesh, and your sons 
and your daughters shall prophesy ; " " and upon the 
servants and upon the handmaids in those days will I pour 
out my Spirit ; " " and it shall come to pass that whosoever 
shall call on the name of the Lord shall be delivered." — 
Joel ii. 28, 29, 32. Peter, on the day of Pentecost, 
referred to this, and declared that the developments of that 
day were only the fulfilment of this prophecy. And, sure 
enough, women did prophesy as well as men, and the 
apostles did not think proper to forbid it. St. Paul did, 
indeed, forbid their " usurping authority over the men," as 
we have seen. He also forbid their prophesying in a mas- 
culine and immodest manner. " Every man," said he. 



FOKMS OF WORSHIP. 



505 



"praying or prophesying, having his head covered, dis- 
honoreth his head. But every woman that prayeth or 
prophesieth with her head uncovered, dishonoreth her 
head." 

Now, the praying and prophesying in both cases means 
the same thing. The apostle evidently refers to that which 
was vocal and public, since it could make little difference to 
either sex, in private, whether they were covered or not. 
And hence he recognizes the public exercises of women in 
prayer and exhortation as both right and proper, though it 
was unsuitable for them to do it with an uncovered head, — 
a condition, by the custom of the times, indicating immod- 
esty and prostitution, utterly inconsistent with the Christian 
character. If it was wrong for them to take a part in these 
exercises, why had he not said so outright, instead of direct- 
ing hoiv they should do it ? And how absurd the idea 
adopted by certain commentators, that, after having given 
directions to women for the exercise of their gifts in the 
eleventh chapter, he commanded them in the fourteenth not 
to exercise them at all, but to maintain profound silence ! 
These writers evidently mean to bend the Bible to their 
creed, rather than conform their creed to the Bible. They 
are equally unreasonable in other respects. The instruct- 
ions of Paul to Timothy, which they understand to refer to 
devotional speaking in public, are intimately connected with 
certain rules in relation to female attire, to which they seem 
to pay little attention. " In like manner, also, that women 
adorn themselves in modest apparel, with shame-facedness 
and sobriety ; not with broidered hair, or gold, or pearls, or 
costly array, but (which becometh women possessing godli- 
ness) with good works." That they would soon exclude 
females who should pray or prophesy in their meetings, 
needs not the least proof. Are they as particular in respect 



506 



COMPENDIUM OF METHODISM. 



to u costly array" &c. ? But while they forbid females to 
speak or pray among them in their social meetings, they do 
allow them to " teach" nay, even appoint them to the work; 
to teach not only letters, but religion, and that in public, 
and in the presence of the other sex, notwithstanding St. 
Paul has said, " I suffer not a woman to teach." They do 
most of the teaching in their Sabbath Schools, and do it 
often better than it is possible for the men of the same com- 
munity to do it. Why may they not be equally competent 
and effective in social meetings ? They are so. They are 
more likely to be deeply pious than men ; are more suscep- 
tible of suitable impulses, and naturally more touching and 
eloquent in their appeals to the heart. And they frequently 
feel constrained to speak. Why forbid them ? Thank 
God, Methodism does not. Like St. Paul, she corrects 
them when they err, and speak too long or too loud, but 
still retains them as a powerful auxiliary in carrying on the 
work. This is one of our peculiar advantages, and one to 
which we owe much of our success. 

5. Singing has always been a part of divine worship; 
but, like every other, has waxed and waned with the vitality 
of the worshippers. As the enslaved Israelites could not 
sing the Lord's song in a strange land, so heartless and 
formal professors cannot " sing with the Spirit and with the 
understanding." 

" In vain they tune their formal songs, 
La vain they strive to rise.*' 

But when they " wake to righteousness and sin not," and 
feel the 64 mighty comforts " of religion, rejoicing " in the 
hope of the glory of God," singing is as easy and naturaJ 
as weeping in affliction and sorrow. Hence the early Meth- 
odists were great singers. One of the first charges against 



FORMS OF WORSHIP. 



507 



them was that they were continually singing and praying, 
and many were attracted by their music to listen to their 
other exercises. 

But another circumstance to which we are more indebted 
than to the abstract tendency of religion to stimulate and 
inspire singing is, that our founder and guide, under God, 
understood the true philosophy of music, and how to make 
it serviceable to the grand object of his mission. It was 
easy enough for him to see that the miserable flummery of the 
orchestra needed reforming as much as the pulpit and the 
people. Hence, he introduced a new style of singing 
suited to the spirit and aims of his followers. " Sing all," 
said he ; " join with the congregation as frequently as you 
can. Let not a slight degree of weakness or weariness 
hinder you. If it is a cross to you, take it up, and you will 
find a blessing. Sing lustily, and with good courage. Be- 
ware of singing as if you were half dead, or half asleep, 
but lift up your voice with strength. Be not afraid of your 
voice now, nor more ashamed of its being heard than when 
you sung the songs of Satan. Above all, sing spiritually. 
Have an eye to God in every word you sing. Aim at 
pleasing him, more than yourself or any other creature. In 
order to this, attend strictly to what you sing, and see that 
your heart is not carried away with the sound, but offered 
to God continually." 

These instructions, together with the ardor of deep exper- 
imental piety, introduced a wonderful change in this part of 
public worship. In order that all might sing, the most easy 
and familiar tunes were selected, and the hymns were 
"lined" These measures, in a great degree, superseding 
note and hymn books, the influence of which is much like a 
manuscript in preaching, and a formula in prayer, enabled 
the people to concentrate their whole souls on the sentiment, 



508 



COMPENDIUM OP METHODISM. 



and rise up to God in every strain, The result was har- 
mony, spirituality and power ; qualities for which our sing- 
ing has ever been peculiar, except when we have been too 
ambitious of new and fashionable tunes, and have enslaved 
ourselves to fiddles, and other follies, which have gradually 
encroached upon our simplicity, and encumbered us with 
performances that are often more laughable than religious. 
The singing at our camp meetings, love-feasts, and other 
spiritual convocations, has excited universal admiration, and 
does now. On these occasions we sing our old tunes and 
hymns, that are familiar to all, and all sing ; sing " lustily" 
yet in harmony, but with little regard to the niceties of mod- 
ern music, and it kindles the holy fire on many hearts. God 
has made our singing little less effective than our prayers, 
and our preaching. Thousands have been awakened and 
converted under it, and have gone up to sing the song of 
Moses and the Lamb. If we will continue to be useful, we 
must not only maintain our peculiar freedom in prayer, 
preaching and exhortation, but we must continue to sing 
with spirit and power. 

6. Coming forivard for prayers. The custom of inviting 
those who would be Christians to manifest it in some way, 
has prevailed among us from the beginning. For many 
years we have practised inviting them to rise up, or come 
forward to the altar or front seats, and kneel, while we com- 
mend them to God in prayer, that they may be converted. 
This measure has been adopted to a limited extent by 
others, but many denounce it as impolitic and extravagant. 

In our opinion it is both philosophical and Scriptural. In 
the first place, to be converted, sinners must repent. This 
implies conviction of sin, confession, and reformation. The 
two latter are as important as the former. Conviction will 
pever save one without confession, and the confession must 



FORMS OF WORSHIP. 



509 



be " before men" The divine economy is very explicit on 
this point. Those who have spent their whole lives in open 
rebellion against God, cannot be let off with mere private 
confession. No : they must come out from the world, take 
up their cross and follow Christ, though it may be to them 
as the plucking out of a right eye, or the amputation of a 
right hand. They must abandon father, and mother, and 
wife, and children, and brethren, and sisters, yea, and life 
itself, rather than not become Christians, or they will never 
be converted. And it is important that they be tested on 
this point. Hence, under the Levitical economy, which was 
the same in spirit with the gospel, if a man sinned he was 
required to confess his sins, and bring a trespass-offering 
unto the Lord, and have the priest make an atonement for 
him. — Lev. v. 5, 6. " Whosoever," said Christ, 6 shall 
confess me before men, him will I confess before my Father 
which is in heaven." " He that taketh not his cross and 
followeth after me, is not worthy of me." — Matt. x. 38. 
And says St. Paul, " If thou shalt confess with thy mouth 
the Lord Jesus, and shalt believe in thine heart, thou shalt 
be saved." And all this is in harmony with the general 
declaration of Solomon, uttered long before : " He that 
covereth his sins shall not prosper ; but whoso confesseth and 
forsaketh them, shall have mercy." Rising up or coming 
forward for prayers is a practical confession of sin, and an 
open renunciation of the world in favor of Christ and 
religion, and is one of the best tests of sincerity that can be 
le vised. 

And have we not examples in the gospel strikingly anal- 
ogous to it ? As Jesus entered the synagogue on a cer- 
tain Sabbath, he saw a man there " whose right hand was 
withered." He knew the Scribes and Pharisees were watch- 
ing him ; he knew also that to heal that hand openly would 



510 



COMPENDIUM OF METHODISM. 



subject the afflicted man to much reproach and persecution , 
and if he had thought best he might have healed it 
privately, and saved himself and the poor sufferer much 
inconvenience, and the public much agitation. But his first 
measure was to command the man to " rise up and stand 
forth in the midstP This was no doubt a great cross, but 
it was borne, and all eyes were fixed upon him. Now, says 
Jesus, " stretch forth thy hand" And he did so, and " his 
hand was restored whole as the other." Can any one 
inform us what was the use of all this parade ? Yet it was 
ordained in infinite wisdom. 

When Saul fell to the earth, and tremblingly said, "Lord, 
what wilt thou have me to do ? " why was he not converted 
then and there, and the scales taken from his eyes ? The 
reasons are obvious. He was a persecutor, full of preju- 
dice ; it was necessary that he should be subjected to a pro- 
cess of humiliation and instruction that should fully demon- 
strate his sincerity to those with whom he was to be 
associated, and secure him a better acquaintance with the 
nature of their religion. It was not enough, therefore, that 
he was under conviction, that he was deeply awakened, and 
humble, or that he prayed and trembled ; he should submit 
to the mortification of being led to Damascus, and of coming 
under the tuition of the despised disciples. And when 
God saw that he was not disobedient to the heavenly vision, 
which required him to show himself to the disciples a poor 
penitent, desirous of their counsel and prayers, he took the 
scales from his eyes, and filled him with the Holy Ghost. 
Who will pretend that he was not a better and more useful 
man for these measures ? Coming forward for prayers, in 
our opinion, tends to the same blessed results ? It humbles 
and brings inquirers directly to the point, so that they soon 
have the witness in themselves that they are new creatures. 



FORMS OF WORSE IP. 



511 



and evincv tlie same to all who have marked their conduct. 
If any fail to see the philosophy of these results, we refer 
them to the facts in the case, thousands of which might be 
adduced in attestation of the truth of our remarks. 

Another advantage of the measure is, it brings out and 
improves occasional convictions. Many have been awakened 
to no purpose, who, if they could have had an opportunity 
of manifesting their feelings, and receiving proper instruct- 
ions, would have become the subjects of converting grace, 
and perhaps the means of saving many others. But no one 
suspected them, neither the minister nor his people being 
upon the look-out for such things ; so they kept it to them- 
selves, grieved the Spirit, and became more wicked than 
before. Not to make inquisition for such cases in some way, 
nor to provide for them, very strongly suggests that we have 
little faith in the gospel we preach, and expect nothing 
special as the result of our labors. 

But we are not very tenacious about forms where the 
word of God is not explicit. We have none that may not 
be modified to meet the demands of any time or place. 
The best of human rules should admit of many excep- 
tions. Any service run on the same line from month to 
month, and from year to year, will lose its interest. A 
wise administrator will vary his movements in some minor 
respects, at least, every month, if not at every meeting. 
Revivals will not run long without some modification of 
measures. While general uniformity is desirable, variety 
is not less so. Methodism is systematic, but it is still 
elastic enongh to admit of the employment of all desirable 
agencies, 
33 



CHAPTER V1L 



MISCELLANEOUS PECULIARITIES; EMBRACING OUR GENERAL 
APPEARANCE, DRESS, AUDIBLE RESPONSES, ETC. 

Methodism was born in a laughing age. All classes were 
upon full tilt for frolic and fun. Not to joke, and dance, 
and play cards, and go to the theatre, &c, was to be odd 
and vulgar. Hence, the general appearance of the early 
Methodists attracted little less attention than their doctrines 
and measures. They could do none of these things with a 
good conscience. They could no more trifle, than they 
could cheat or lie. The divine command, " watch and be 
sober," is as imperative as that which requires us to " be- 
lieve and be baptized." They, therefore, denied " ungodli- 
ness and worldly lusts," and lived soberly, righteously, and 
godly, denying themselves all diversions, except such as they 
might use " in the name of the Lord." They also discarded 
the use of spirituous liquors, the reading of books and sing- 
ing of songs which would not tend to the glory of God, and 
accounted all needless self-indulgence sin. 

But in no respect were they more singular than in their 
style of dress. Setting out to be Bible Christians, they could 
not overlook the divine prohibition of all gaudiness and ex- 
travagance, and adopted a plain, economical habit, traces 
of which are still to be seen in our ranks. That individuals 
were too fastidious is not impossible ; but that our obligations 
extend to dress, as well as to our words and actions, cannot 
512 



MISCELLANEOUS PECULIARITIES. 



513 



be denied. We are specifically restricted. " Whose 
adorning," saith St. Peter, " let it not be that outward 
adorning of plaiting the hair, and of wearing of gold, or of 
putting on of apparel ; but the hidden man of the heart, 
even the ornament of a meek and quiet spirit, which is, in 
the sight of God, of great price." The practice proscribed 
is objectionable on two grounds. 1. It engenders vanity 
and pride. It is nearly impossible for one to indulge in it, 
without thinking more highly of himself than he ought to 
think. The pride which demands the indulgence is strength- 
ened by it, till the heart becomes intoxicated with vanity 
and overwhelmed by worldly influences. 2. It requires an 
expenditure of time and money that is inconsistent with our 
spiritual improvement and the duty we owe to the morally 
and physically destitute. We should be plain and modest in 
our apparel, in self-defence against the world, as well as to 
set an example to others ; we should be economical, that we 
may have time and means to relieve distress, and extend the 
blessings of religion. But in all these things, we are to 
avoid extremes. We should not be so odd as to attract 
attention, or so coarse or untasteful as to merit disgust. As 
" there is no religion in dirt," so there is none in the mere 
color or cut of a garment. But cleanliness, simplicity, 
economy, and Christian modesty, are all virtues, without 
which our piety will appear deformed, and lose much of its 
Influence both on ourselves and others. 

Audible responses to appropriate expressions in public 
prayer and other exercises, have been common in all ages, 
both among J ews and Christians. They are common even 
now, except with certain Protestants, whose aversion to 
Popery has led them to repudiate many excellent customs. 
Amen, meaning true, certain, faithful, and indicating, at 
the close of a prayer, or sentence, the concurrence of the 



514 



COMPENDIUM OF METHODISM. 



respondent in it, has been much in use on such occasions. 
When David closed his psalm at the removing of the ark, 
" all the people said amen, and praised the Lord." — 
1 Ohron. xvi. 36. St. Paul, urging the importance of 
speaking understanding^ in public exercises, inquires, " how 
shall he that occupieth the room of the unlearned say 
amen at thy giving of thanks ? seeing that he understandeth 
not what thou sayest." — 1 Cor. xiv. 16. Responses of 
this nature were common in his day, and formed a part of 
public worship, as much as singing and prayer. 

The practice of responding in terms of exultation and 
praise is equally authoritative. When God appeared in his 
temple at the dedication, the children of Israel " bowed 
themselves to the ground, and praised the Lord, saying : 
For he is good ; for his mercy endureth for ever." As 
Jesus was entering Jerusalem his disciples shouted " Hosan- 
na : blessed is he that cometh in the name of the Lord. 
Rosanna in the highest!" When Nehemiah had the walls 
of Jerusalem dedicated, the people rejoiced ; " the wives, 
also, and the children, rejoiced," in so tumultuous a manner 
" that the joy of Jerusalem was heard afar off." At the 
laying of the foundation of the temple, the people " shouted 
with a great shout, and praised the Lord." But some, who 
had seen the first house, " wept with a loud voice, so that 
the people could not discern the noise of the shout of joy 
from the noise of the weeping; for the people shouted 
with a loud shout, and the noise was heard afar off." — 
Ezra iv. 11, 13. Singing is another Scriptural mode of 
expressing the same thing. "When ye come together," 
saith the Spirit, " every one of you hath a psalm y hath a 
doctrine," &c. — 1 Cor. xiv. 26 ; indicating different states 
of feeling and modes of communication. 
The utility of suitable responses is manifest. They are 



MISCELLANEOUS PECULIARITIES. 



515 



true to nature, — are the proper expressions of real feel- 
ing, which is not only cherished and increased by them, but 
transferred to others. One who is happy in God feels 
" amen ! " and " glory to God ! " and " hallelujah ! " and 
"hosanna in the highest!" whether he utters it or not. 
To speak it out, without the fear of offending, gives him 
increasing comfort. And it stimulates and comforts others, 
particularly the speaker. It often convinces sinners, too, 
and they are induced to seek the same blessed boon. That 
there is danger of overdoing it, and getting into confusion, is 
admitted. Some people have little consideration, and may 
speak out of time. This has often been done ; but if they 
have religion enough to justify their shouting at all, they 
will stand corrected, and be more prudent in future. If 
they have not, the sooner they are silenced the better. 
Our troubles from this source have not been half equal to 
those which have arisen from spiritual coldness and death. 
This is the most fatal enthusiasm that can get into the 
house of God. If one is engaged, but wild and fanatical, he 
may be managed and employed to some good purpose ; but 
dead men are a positive encumbrance. We hope, therefore, 
that the church will continue to cherish the practice, and 
respond and praise God on all suitable occasions, in the full 
assurance of hope. And if it be done with modesty, as 
unto God, and not to men, it will continue to prove a bless- 
ing to the cause ; but if any err let them be corrected in 
love, however it may grieve them. One had better suffer 
than many. Thus, avoiding the stupid responses of Church- 
men, and the squeamish and formal timidity of dissenters, 
we shall maintain the peculiar freedom and whole-souled 
earnestness by which we have been characterized in other 
days. If our opponents do not see the philosophy of it, we 
will refer them to theii own political and other conventions : 



516 



COMPENDIUM OF METHODISM. 



—to the English Parliament, if they please, whose cries 
of "hear! hear!" and "hurrah!" will suggest to them 
topics of profitable meditation. We have been particularly 
struck with the noisy clapping and shouting of such fastid^ 
ions critics, on these occasions, who cannot endure an amen. } 
in the minor key, much less a thorough outburst of religious 
joy. But such is the prejudice of education, and of party 
interest. The philosophy of the thing is the same in both 
cases ; it is according to the nature of things, and is, there- 
fore, invulnerable. 

But " such responses lead to noise and extravagance." 
Not necessarily. Few Christians are so destitute of good 
sense, or good manners, as to disturb brethren with their 
extravagances; and when any such appear, they may be 
checked without difficulty. But some professors are too 
easily disturbed. They can hear noise about any thing else 
except religion. But is it any worse to praise God aloud, 
than to praise the president ? to clap and shout for joy 
when we are happy in God, than for others to do so when 
they are pushing for political victory ? Yet the latter is all 
right, and even popular. We say this, not to justify the 
evil referred to, so much as to show the unreasonableness of 
certain complainants. We despise a senseless and improper 
noise in any meeting ; but a hearty " amen" or " glory to 
God" when it comes from a pious spirit, and is well timed, 
we believe both reasonable and Scriptural. And we hope 
the church may not soon become so cold, or nice, as to 
account it disorderly. 



INDEX. 



A 

Abbott, Rev. Benjamin, 143. 
Ability to seek and save, 12. 
Academies, 149. 
Adam's fall, 220, 250. 
Advance, the great, 205-207. 
Advice, 66. 

African Methodist churches, 186, 

187, 188, 194. . 
Agapae, 476. 
Agents, the Book, 168. 
Allen, Rev. Richard, 186. 
Amen response, the, 514. 
Amenability of bishops, 384. 
Amenia Seminary, 182. 
America, Methodism in, 80, 126. 
Andrew, Rev. Bishop James 0., 192. 
Annesley, Rev. Dr. Samuel, 13. 
Annual Conferences, powers of, 335, 

336. 

Antinomianism, 76. 

nature and effects, 235-245. 
Antioch, church at, 353. 
Anxious seats, 508. 
Apostasy possible, 291. 
Appeal cases, 160. 
Appointments, how made, 370, etc. 
Arians, 219. 
Arminianism, 10, 240. 
Army, labors in, 51, 127. 
Articles, the Thirty-nine, 255. 
Asbury, Rev. Bishop Francis, 129, 
130, 135, 137, 147, 149, 173, 177, 
351, etc. 
Assembly's Digest, 415. 
Atonement, the, 222, 231. 

universality of, 241, 247. 
Augusta College, 182. 
Augustine, St., 240. 
Author's reasons, the, 3. 
Ave rill, Rev. Adam, 116, etc. 



Badger, Mr. Barber, 172. 

Baircl, Rev. Dr. Robert, 10, 209. 

Band meetings, 50. 

Bangs, Rev. Dr. Nathan, 4, 145, 155, 

165, 172, 173, 182, 190, 344, 359. 
Baptism, 239, 301, 302, 303, 306, 354. 
Baptists, statistics of, 199, 200, 210. 
Bascom, Rev. Dr. Henry B., 182. 
Baxter, Rev. Richard, 231, 232. 
Beauchamp, Rev. Wm., 171. 



Bellamy, Rev. Dr. Joseph, 176. 

Benevolence, disinterested, 239. 

Benson, Rev. Joseph, 91. 

" Bible Bigot," Wesley calls himself 

a, 219. 
Bible Christians, 116. 
Bible, divine authority of, 212, 218. 

inspiration of, 213, etc. 

the standard, 212. 
Biblical Institute, 182. 
Bishop, the name, 138, 197, 343, 350. 
Bishops, the, quoted, n, 12. 

and the itinerancy, 365, 366, etc. 

appeal from, 385, etc. 

decide law questions, 385, etc. 

duties of, 321, etc. 

how constituted, 322, etc. 

number of, 367. 

powers opposed, 139, 142. 

strictly responsible, 383, 384. 

support of, 159. 

utility of, 361-385. 

watchful over ministers, 368, etc. 
Black, Rev. Wni., 189. 
Blasphemy, 245. 
Board meetings, 338. 
Boardman, Rev. Richard, 128. 
Boards, Church, 165, etc. 
Boehler, Rev. Peter, 25, etc. 
Bond, Rev. Dr. Thomas E., 172, 191. 
Book Agents, 165-168, 332. 
Book Concern, 139, 165-171, 335. 
Book depositories, 169. 
Books provided for preachers, 69, 

70, 148. 
Boston University, 183. 
Bradburn, Rev. Samuel, 91. 
Bradford, Rev. Joseph, 91. 
Brett, Rev. Pliny, 188. 
Broughton, Mr., 26. 
Buckley, Rev. Dr. James M., 172. 
Bunting, Rev. Dr. Jabez, 121-123. 
Burns, Rev. Bishop Francis, 160. 
Butler, Rev. Dr. Wm., 4. 

€ 

Call to preach, 42, 44, 101, 102. 
Calvin, John, 225, 226, 240, 288. 
Calvinism imported to America, 233. 

its influence, 38. 39, 79. 
Calvinistic controversy, the, 76. 
Calvinistic Methodists, 113, etc. 
Cambridge platform, the, 233, 237. 



518 



INDEX. 



Camp meetings, 150, 446, 483-494. 

objections to, 489, etc. 
Canadian Dominion, the, 189, 190. 
Canadian Methodism, 150, 151, 189, 
190. 

Capers, Kev. Dr. Wm., 197. 
Capital of Book Concern, 167. 
Carroll, Dr. H. K., 203. 
Catholic Almanac, 209. 
Cazenovia Seminary, 182. 
Cennick, Mr., 38. 

Centennial occasions and offerings, 
154 155. 

Centennial of Methodism, by Ste- 
vens, quoted, 87, 94. 
Century, the new, 8. 
Chairmen of districts, 371, 372. 
Chalmers, Eev. Dr. Thomas, 209. 
Chapels, how settled, 34, 128. 
Character of local elders, 425, etc. 
Charge of immorality, 424. 
Charter-house School, 13. 
Chartered Fund, 335. 
Chase, Rev. Wm., 190. 
Checks, Fletcher's, 77. 
Checks on the ministry, 394. 
Children's Day, 184. 
Children's Fund, 184. 
Choice by preachers, 361, 362. 
Christ, character of, 219. 

sufferings and mission of, 221. 
Christian Advocate, 165, etc., 172. 
Christian Church, the, 140. 

literature, 170. 
Christian Monitor, 171. 
Christian Perfection, by Law, 18. 
Christian perfection defined,272,ete. 
Christian Quarterly eulogizes Meth- 
odism, 11. 
Christ's Church, at Oxford, 14. 
Church extension, 178, 332. 

government, 309, etc. 

property, 162, 208. 
how held, 329. 

sittings, 153, 208. 
Church of England, 198. 
Church Polity, by Stevens, 4. 
Churches, 222. 
Circumcision, 303. 
City evangelization, 160. 
Civic duties, 7. 
Civil government, 312. 
Clark, Rev. Dr. Laban, 173, 190. 
Clark, Rev. H. J., 182. 
Clarke, Dr. Adam, 91, 100. 
Clarke's Commentary first pub- 
lished in America, 165. 
Class leaders, duties of, 325-327. 

how appointed, 389, 390. 
Class meetings, defence of, 474, 475. 

origin of, 47, 48. 
Clement, quoted, 344. 
Clerical oppression, 395. 
Coke, Rev. Dr. Thomas, 91, 93, 94, 
143, 176, 189, 348-351, 475. 

in charge of missions, 132-137. 
Cokesbury College, 138, 149, 181. 
Coleman's Primitive Church, 344. 



Coles, Rev. Dr. George, 172. 
Colleges, 182. 

statistics of Methodist, 183. 
Collins, Rev. Dr. John, 172. 
Colored Methodist Episcopal 

Church, 195. 
Committee on Episcopacy in the 
General Conference, 383. 
of trial of members, etc., 391. 
Communicants, statistics of 1890 
for four leading Churches, by 
States 210 
other tables, 201, 202, 203, 204, 205, 
etc. 

Conference, Annual, 423. 

General, 139-143. 

Of 1784, 84, 135. 

Quarterly, 337. 

the first, in America, 61, 130. 
Confession of Christ, 509. 
Congregational Manual, 406. 
Congregational Methodists, 194,195. 
Congregationalism, 199. 

councils of, 409, 410. 

failure of, 412, etc. 

government of, 403-408. 

reason for the name, 114, 

statistics of, 199, 200. 

sustained by law, 143. 
Consecration of wealth, 7. 
Constitution, the, 163. 
Contests, ecclesiastical, 5, 6. 
Controversy, the Calvin istic, 77. 
Conversion, evidence of, 270. 

instantaneous, 269. 

John Wesley sighing for, 23. 

what it implies, 269. 
Converts, testimony of, 500. 
Conviction, an essential element of, 
264. 

effects of, 262. 

how wrought, 262. 

Wesley's, 14, 22, 25. 
Cooper, Rev. Ezekiel, 143, 165. 
Cost of ministerial changes, 375. 
Cox, Rev. Melville B., 174. 
Cranmer, quoted, 344. 
Creightcn, Rev. Mr., 135, etc., 348. 
Crenshaw, Mr. Thomas, 177. 
Crime in England, 334. 
Cromwell, Rev. James O., 189. 
Curry, Rev. Dr. Daniel, 172. 

I> 

Dark Ages, the, 342. 

Deaconesses, order of, 175. 

Deacons, how constituted and du- 
ties, 320. 

Debt of honor, 398. 

Debts, cases of, 434, etc. 

Decision of United States Court 
against the Book Concern, 168. 

Decrees of God, 229. 

Deed of Declaration, 80, 84, 97, 119. 
its objects, 81, 82. 

Deeds of property, 330, 331. 

Defections, 186, etc. 

Defence of our Fathers, 191, 359, 451. 



INDEX. 



519 



Delamotte's family, 26. 
Delegates, fraternal, 151, 196, 197. 
Delegates to General Conference, 
142. 

Dempster, Rev. Dr. John, 183. 
Depositories, book, 169. 
Depravity, 220, 231, 259. 
Despotism of Romanism, 313. 
Dickins, Rev. John, 139, 165. 
Differences in sects, 224, 230. 
Disciplinary changes, 156, etc. 

questions, 423, etc. 
Discipline, the first, 62. 
Disinterested -benevolence, 239. 
District Conferences, 156. 
Dixon, Rev. Dr. James, 153, 197. 
Doctrines, agreement in, 211, etc. 

of Methodism, 7, 98, 211, etc. 
Doddridge, Dr., 69. 
Dorchester, Rev. Daniel, 190. 
Dorchester, Rev. Daniel, D.D., 12. 
Dow, Lorenzo, 115, 471. 
Dress, 502. 

Drunkenness, rule on, 156. 
Durbin, Rev. Dr. John P., 172, 182. 

E 

Edinburgh Review, quoted. 342. 
Editors, to whom responsible, 332. 
Education, 70, 95, 101, 149, 156. 

action by General Conference of 
1820. 181. 

Board of, 184. 

Theological Institutes, 180, 182. 

Educational statistics, 183. 

Edwards, Rev. Dr. B. B., 465. 

Edwards, Rev. Jonathan, 237. 

Effectual calling, 236. 

Elders and deacons, 320. 

Elect, the. 234. 

Election, 227. 

Eliot, Rev. John, 174, 176. 

Embury, Rev. Philip, 127. 

Emory, Rev. Dr. John. 151, 165, 191, 
196, 395. 

Enabling acts, 162. 

Encyclopedia of Religious Knowl- 
edge, 314, 468. 

English Church, government of, 
313. 

Enthusiasm, 492. 

Episcopacy, Asbury's construction 
of, 137. 

necessary to the itinerancy, 360. 

of Methodism, 355, etc., 383, etc. 

prelatical, 73, 346. 

scriptural, 340-346. 
Episcopal Address, 1896, quoted, 11, 
12, 171. 

government, 313. 
Episcopalian criticisms, 342. 
Ep worth Herald, 180. 
Epworth League, 158, 179. 
Epworth, Wesley at, 15. 
Eucharist, 477. 
Evangelical Alliance, 10. 
Evans, John, 52. 
Evanston, 111., 183. 



Evidence, question about, 439, etc. 
Examinations, 163. 
Exhorters, 325. 
Ex-parte councils, 420. 
Experience, personal, 224. 
Extemporaneous preaching, 452- 
456. 

F 

Faith, beginning of, 265. 

progress of, 266-269. 
Fall of man, 235. 
Federation, 164. 
Fee of property, 331. 
Financial plan, 71, 111, 394. 
Finley, Rev. Dr. J. B., 173. 
Fire, great, of 1836, 166. 
Fisk, Rev. Dr. Wilbur, 118, 182, 197. 
Fletcher, Rev. John, 76, 77, 78, 250. 

258, 259. 
"Fly sheets," 120. 
Foreknowledge, 227, 248. 
" Four-days' meetings," 152. 
Fowler, Rev. Bishop C. H., 172. 
Fraternal relations, 196, 197. 
Fraternity, 197. 
Free grace, 231, 252, 256-270. 
Free Methodist Church, 193, etc. 
Free seat question, 153. 
Free will, 225, 235, 254. 
Freedmen's Aid Society, 178, 332. 
Fund, Chartered, 146. 

Children's, 105, 106. 

Contingent, 104. 

General Chapel, 106, etc. 

Preachers' Aid, 108, etc. 

G 

Garrett Biblical Institute, 183. 
Garrettson, Rev. Freeborn, 132,143, 
189. 

General Assembly, 317. 
General Conference, how consti- 
tuted, 142, 334, etc. 

of 1820, 156. 

the first, 137. 
General Rules, the, 37. 
Genesee Conference in 1818, 190. 
Genesee Seminary, 182. 
George, Rev. Bishop Enoch, 190. 
Georgia Colony, the, and Wesley, 20. 
God blasphemed, 245, 246. 

not the author of sin, 228. 
God's decrees, 229, 233. 

foreknowledge, 247. 

goodness impeached, 245, 253. 
Government of Churches stated, 
309 etc. 319. 

of Methodist Episcopal Church, 
320, etc. 
changes proposed, 139-142. 
contrasted with others, 401, etc. 
its jurisprudence, 416. 
its legislation, 414. 
its offices, 321. 

protects individuals, 418-420. 
well balanced, 379. 
Governments, ecclesiastical, 313. 
traditional, 8, 299. 



520 



INDEX. 



Greek Church, government of, 313. 
Griswood's Compendium, 4. 
Growth, rapid, a peril, 7, 8. 

H 

Haime, Rev. John, 51, 52. 

Hamline, _Bev. Bishop L. L., 424, 429. 

Hannah, Bev. John, 196. 

Harding, Bev. F. A., 192. 

Harmony under itinerancy, 463. 

Harrison, Bev. John, 122. 

Hartzell, Bev. Bishop J. C, 160. 

Harvey, Bev. Mr., 79. 

Hayes, Mrs. President, 174. 

Hedding, Bev. Bishop Elijah, 124, 
172, 190, 369, 383, 426, 429-432. 

Hervey's Meditations, 18. 

Highway preaching, 36, 47. 

Historical sketch, 13, etc. 

History and Mystery of the Meth- 
odist Episcopacy, 191. 

History of the Discipline, 390. 

Hitt, Bev. Daniel, 165. 

Hoadly, Bishop, Quoted, 340. 

Hodge, Bev. Dr., 146. 

Hoffman's Catholic Almanac, 209. 

Hopkins, Bev. Dr. Samuel, 237. 

Hopkinsianism, 237, 239. 

Horton, Bev. Jotham, 192. 

Hospitals, Methodist, 161. 

House of Commons, 312. 

Humanitarians, 219. 

Hundingdon, Lady, 77. 

Hurlbut, Bev. Dr. J. L., 177. 

Hurst, Bev. Bishop J. F., 163. 

I 

Ignorant foreigners, 8. 

Imitation of Christ, 14, 17. 

Inconveniences of Congregational- 
ism, 406-410. 

Independency degrades the minis- 
try, 406. 

Independent Church government, 

313, 317, 318. 
Independent Methodists, 117. 
Independent, The, quoted, 163. 
Independents in England, 199. 
Indians, American, 20. 
Inskip, Bev. Dr. John S., 153. 
Insurance association, 161. 
Introduction, 7. 

Ireland, Conferences held in, 93. 

visited by Methodists, 72. 
Irish emigrants, 126. 
Itinerancy administered, 362, 365, 
etc. 

expedient, 457. 
lawful, 456. 
objections to, 468, etc. 
philosophy of, 360-378. 
popular, 360, etc. 
Itinerants* Club, 180. 

J 

Jackson, Bev. Dr. Thomas, 121. 
Janes, Bev. Bishop E. S., 425, 429, 

430, 440. 
Jennings, Bev. Dr. S. K. t 149. 



Jewish synagogue, 312, 503. 

Jones, Bev. Absalom, 187. 

Journal of General Conference, 
quoted, 441. 

Judgment, future, 222. 

Judicatories, 316, 333. 

Judicial power of General Confer- 
ence, 335. 

Justification, instantaneous, 29. 

Justin Martyr, quoted, 344. 

K. 

Kent, Chancellor, quoted, 386. 
Kidder, Bev. Dr. D. P., 177. 
Killam, Alexander, 114. 
King, Bev. Dr. James M., quoted, 11 
King, Lord, quoted, 129, 130, 181, 

344, 347, 351. 
Kingswood School, 48, 70, 102, etc. 
Kneeling in prayer, 495, 496. 

Ii 

Ladv Hundingdon, 113, 377. 

Land of the Veda, by Bov. Dr. Wm. 

Butler, 4. 
Latimer, quoted, 344. 
Law questions, 423-441. 
Law's Christian Perfection, 18, 311. 
Lay baptism, 354. 
delegation, 158. 

preaching, 36, 42, 47, 74, 448-452. 

representation, 140, 188, 191. 
Lee, Bev. Jesse, 143. 
Legislation, New, 152, etc. 
" Letter Missive," 407, 408. 
Letters, Church, how long valid, 
437. 

Limitations, constitutional, 334. 
Lincoln, President Abraham, 178. 
Liquors, distilled, 133. 
Literature, Christian, 170. 
Loan Fund, 179. 
Local preachers, 156, 324. 

appeal cases, 421. 
Local Preachers' Association, 161. 
Local Preachers' Magazine, 161. 
London, Bishop of, 352. 
London churches exclude Wesley, 

32. 

Lord, Bev. John, 152. 

Lord's Supper, the, 307, etc. 

Losee, Bev. Wm., 189, etc. 

Love feasts, 56. 476. 

Luckey, Bev. Dr. Samuel, 172. 

Lutheran Church government, 315. 

Luther's Preface to the Epistle to 

the Romans, 38. 
Lyndhurst, Lord, 97. 

M 

Marshall, Chief Justice, 386. 
Mason, Bev. Dr., quoted, 345. 
Mather, Bev. Alexander, 91. 
Mather, Bev. Increase, 233. 
Maxfield. Bev. Mr., 41, 42, 74. 
McCain e, Bev. Alexander, 191. 
McCloskey, Bev. John, 187. 
McGee, Bev. Mr., 146. 



INDEX. 



521 



McGrady, Rev. Mr., 146. 
MoKendree, Rev. Bishop, 142. 
McTyeire, Rev. Bishop, 195. 
Members, how received, 442. 
Merritt, Rev. Timothy, 172. 
Methodism, advantages of, 350, 414, 
etc. 

antedates Romanism, 8, 9. 
beginning of, in England, 13. 

in America, 126, 200. 
capabilities of, 7. 

charged with great responsibil- 
ity, 8. 

compared with other churches, 
198. 

cosmopolitan, 203. 
dangers of, 9. 

favorable to revivals, 9, 404, 495. 
in high positions and wealth, 7. 
history of, 9. 
methods of, improved, 7. 
preferable to other systems, 402, 
456, etc. 

product of wisdom and culture, 
10-12. 

progress and success of, 198, etc. 
resisted, 52, 226, etc. 
statistics of, by States, 210. 
church property, 208. 
compared with the Roman Cath- 
olics in United States, 209. 
in all the world, from 1860-1896, 

204, 205. 
in United States, all branches, 
from 1766-1896, 201-203, etc. 
Methodist Magazine, 149, 171. 
Methodist meeting house, first, 34. 
ministers, checks on, 394. 
mobbed, 53, etc. 
orders of, 316. 
treated as demons, 226. 
Mission Conferences, 159. 
missionary bishops, 160. 

statistics, 207. 
Missionary Society, 150, 173, 332. 
missions, and Moravians, 21. 
effects of 95. 
Methodist Protestant Church, 192. 
Methodists, the term a nickname, 
19. 

in British Isles, 80. 

in Canada, 120, 189, 190, etc. 

in Holland, 80. 

in Ireland, 72. 

in Southern States, 192, 193. 
Moore's Life of Wesley, 19, 27, 38, 

69, 81, 91. 
Moravians, the, and Wesley, 37. 
Morley, Rev. George, 95. 
Morris, Rev. Bishop Thomas A., 424, 

425, 431, 437. 
Mulberry Street, 166. 
" Mutual Rights," 191. 

N 

Natural ability, 238, 249. 
Neale, quoted, 344. 
Neander, quoted, 301, 476. 



Nelson, Rev. John, 43. 
New birth, 222, 261, etc. 

evidences of, 270. 

faith, 265-269. 

instantaneous, 270. 

means and conviction, 262. 

results of, 269-271. 

what it implies, 265. 
New England, 143. 
New England Missionary Magazine, 
171. 

Newmarket Academy, 149, 181. 
Newton, Rev. Robert, 197. 

O 

Objections to Methodism, 309, etc. 

O'Bryan, William, 116. 

Official board, the, 159. 

Official decisions, 4. 

O'Kelley, Rev. James, 139, 140. 

Old world checks, 8. 

Olin, Rev. Dr. Stephen, 182, 197. 

Orchestra, the, 507. 

Ordained ministers needed, 349. 

at first by Wesley, 92, 93, 135. 
Orders in the ministry, 320. 
Ordinances, 222. 
Origin of Methodism, 13, etc. 
Original sin, 221. 
Orthodox grounds, 219. 

P 

Paine, Rev. Dr. Robert, 182. 
Parish taxes, 143. 
Peek, Rev. Dr. George, 172. 
Peculiarities of Methodism, 5. 
Pecuniary check, 398. 
Pelagianism, 221, 252. 
Penny a week, 47. 
Perfection, Christian, abused by its 
friends, 272. 

opposing views, 284. 

what it is not, etc., 273-276. 
Periodicals, religious, 171 . 
Perseverance of saints, 231, 236, 288, 

289, 299. 
Personal rights, 361. 
Peter's denial, 293. 
Pewed houses, 153, etc. 
Physical science, 216. 
Piety promoted, 462. 
Pillmore, Rev. Joseph, 128. 
Piscator, quoted, 230. 
Plan of pacification, 91, etc. 
Potter, Rev. Bishop, of Oxford, 15. 
Power of ministers, 379, 380, etc. 

of bishops, 382. 
compared with those of the 
Episcopal Church, 383. 
Prayer, kneeling in, 496. 

reading, 498. 
Preachers in charge, 324, 388. 
Preaching by laymen, 36, 42, 448. 
Predestination, 38, 226, 227, 231, etc. 

objections to, 241, etc. 
Preface, 3. 

Presbyterians, the, 199, 239. 
government of, 313, 415. 



522 



INDEX. 



Presbyterians, statistics of, 199, 200, 
210. 

Presiding elders, duties of, 323, 369. 

election of, 141. 

necessary* 367. 

responsible, 387. 

questions relating to, 424-430. 
Priest, elder, and bishop, our, 343, etc. 
Priesthood of believers, 10. 
Primitive Methodists, 115, 116, 194. 
Probationers, 203, 436, 442-447. 
Progress of Methodism in legisla- 
tion, 152. 

early, 31, etc. 

statistical, 205-207. 
Protestant Episcopal episcopacy 

over-strained, 402. 
Protestant view of the sacraments, 
301. 

Provision, religious, for our popu- 
lation, 8. 

Prudential arrangements, 442, etc. 
Psalm 107, 27. 

Public worship, order of, 163. 
Puritan Church troubles, 329. 
Purity of motives, 281. 
Puseyism, 341. 



Quarterly Conference, 337. 

meetings, 375, 473. 

tickets, 49. 
Questions about Annual Confer- 
ences, 423, 424. 

local preachers, 424, etc. 

preachers in charge, 430, etc. 

presiding elders, 424. etc. 

Quarterly Conferences, 414, etc. 

R 

Eabbi Eliezer, 504. 
Raikes, Robert, 103, 177. 
Randolph Macon College, 182. 
Rankin, Rev. Thomas, 129, 130, 133. 
Reading prayers, 498. 
Re-baptism, 163. 
Receiving members, 435. 
Redemption, first fruits of, 253. 
Reece, Rev. Richard, 196. 
Reformed Methodists, 188. 

Hopkinsians, 239. 
Regeneration, 270. 
Religious periodicals, 171. 
Repository, Wesleyan, 191. 
Reprobates, 234. 
" Republican Methodists," 140. 
Responses, audible, 513, 516. 
Restrictive Rules, 143. 
Revival in Kentucky, 150. 

periods, 153. 

the true, 9. 
Revivals and camp meetings, 488. 

and the itinerancy, 459. 
Revolution, the, 377. 
Rights surrendered, 377. 
Ring, Whitefield's, given to John 

Wesley, 40. 
Roberts. Rev. Bishop, 160. 



Roberts, Rev. George, 143. 
Robinson, Rev. John, 199. 
Roman Catholic Church and Meth- 
odism, 11. 

government, 313, 314. 
Romish sacraments, 300. 
Rule-making power, the, 393. 
Rules and regulations, object, 12. 

for holy living, 14, 17. 

for stewards, 71. 

General, the, 37. 
Rusk Academy, 188. 
Ruter, Rev. Dr. Martin, 171, 182. 

S 

Sabellians, 219. 
Sacraments, the, 84, 300, etc. 

provided, early, 132, etc. 
Salaries fixed, etc., 394. 
Sales, total of books, 169. 
Salvation by works, 256. 
Savoy Confession, the, 233. 
Saybrook platform, 237. 
Schaff, Rev. Dr. Philip, eulogy on 

Methodism, 10. 
Schem's Ecclesiastical Year Book, 

204. 

Schisms, 186, etc. 

School for preachers, 70, 100, etc. 

Scotland entered, 78, 79. 

Scott, Rev. Orange, 188, 189, 192. 

Secession, 38, 74, 113, 139, 160, etc. 

failures of, 373. 

fate of many, 196. 
Secret of success, 400. 
Secretary of Church Extension So- 
ciety, 333. 

of Ereedmen's Aid Society, 332. 

of Missionary Society, 333. , 

of Sunday School Union, 333. 
Security for individual character, 
419. 

" Select number," questions asked, 
432. 

Seminaries, 149, 182. 
Settled ministers hard to dismiss. 
472. 

Shadford, Rev. George, 129, 130, 
Shelbyville Academy, 182. 
Shirley, Rev. Walter, 77, 78. 
Simpson, Rev. Bishop M., 197. 
Sin, in believers, 283. 

original, 221. 
Singing, 506-508. 
Slavery causes division, 133, 192. 

early conflict on, 133. 

rule on, 156. 
Smith, Rev. Professor J. M., 182. 
Snethen, Rev. Nicholas, 191. 
Social meetings, 473-482. 
Society, the first formed, 29, 30, 46, 
86, 126. 

Socinian view of the sacraments, 

300. 
Socinians, 219. 

Sophistries of Calvinism, 228. 
Soule, Rev. Bishop Joshua, 142, 149, 
173, 197. 



INDEX, 



523 



Southern rights, 193. 
Sovereignty of God, 256. 

and free agency, 219, etc. 
Spalding, Archbishop, on Method- 
ism, 11. 
Spaulding, Rev. Justin, 174. 
Speaking in meetings, 500. 
Spirituality, 499. 
Spread of Christianity, 465. 
Spurious revivals, 10. 
Statistics of Methodism in 1791, 86. 

in 1816, 147, 148. 

in 1844, 193. 

in Canada, 190. 

(For fuller statistics, see refer- 
ences under Methodism.) 
Stevens, Rev. Dr. Abel, 4, 172, 177, 

183, 341, 359. 
Stewards, duties of, 71, 327. 
Stillingfleet, Bishop, 311, 340, 344. 
Stilwellites, 189. 
Story, Judge, 386. 
Strawbridge, Robert, 129, 130. . 
Students, statistics of, 183. 

aided, 184. 
Succession, apostolic, 9. 
Sunday School Advocate, 177. 
Sunday school periodicals, 172. 
Sunday School Union of Methodist 
Episcopal Church, 177. 

secretary of, 333. 
Sunday schools begun, 103. 

by Rev. John Eliot, 176. 

early action of the Conference,177. 
Sunderland, Rev. La Roy, 192. 
Superannuated ministers, relations 

of, 429, 430. 
Synod of Cambridge, 233. 
Synodical Associations, 317. 

T 

Tastes, different, 459. 
Taylor, Rev. Bishop William, 160. 
Taylorism, 238. 
Temperance testimony, 156. 
Testimony of the fathers, 344. 
Theological education, 182. 
Theology of Methodism opposed, 
144. 

Thoburn, Rev. Bishop J. M , 160. 

Thompson, Rev. Abraham, 187. 

Thompson, Thomas, 95. 

Thomson, Rev. Bishop E., 172. 

Tickets, quarterlv, 49, 50. 

Tillotson, Archbishop, 354. 

Time limit, 163, 464. 

Timothy and Titus, travelling bish- 
ops, 457. 

Tomlinson, Rev. Dr. J. S., 182. 

Tract Society of Methodist Episco- 
pal Church, 148, 175, etc. 

Tracts by Rev. J. Wesley, 176. 

Travelling bishops, 457. 

Trials for crime, 432, etc. 

Triers of appeals, 160. 

Trinity, the, 220. 

True Wesleyaos, 192. 

Trustees, duties of, 328, 329. 



Trustees, General Board of, 160. 
of local churches, 158. 
plan to assist, 106. 
trouble with, 82, 90. 

U 

Unbelief, 217. 

Unchangeability of God, 297. 
Uninterrupted succession a fiction, 
339. 

Union American Methodist Episco- 
pal Church, 194. 
Union with God, 282. 
United Methodist Church, 119, 135. 
Universalism, 299. 
University Senate, 185. 
Usher, Archbishop, Quoted, 344. 

V 

Varick, Rev. James, 187, 188. 
Yasey, Rev. Thomas, 135, 348, 352. 
Vincent, Rev. Dr. J. H., 177, 180. 

W 

Waddington's Church History, 478. 
Wales, Wesley in, 36. 
Wants of our population, 7. 
AVar of 1812 and Methodism, 150, 
190. 

War with Great Britain, 130-132. 
Warren, Dr. Samuel, 118. 
Warrenites, 118, 125. 
Watch meetings, 49, 479, etc. 
Waters, Rev. W T illiam, 130. 
Watson, Rev. Richard, 89, 95, 96, 
232, 310. 

Waugh, Rev. Bishop Beverly, 166, 

424, 429. 
Wealth of Methodism, 7. 
Webb, Captain, 127-129. 
Weekly giving, 47. 
Wesley, Mrs. Susanna, 13, 14, 20, 42. 
Wesley, Rev. Charles, at first op- 
poses John, 26. 

writes from Dublin, 72. 
Wesley, Rev. John, born, 13. 

a priest, 16. 

and Sunday schools, 103, 177. 

and the band, 20. 

and the Moravians, 21. 

at twenty-one years of age, 14. 

calls himself a "bishop," 347-351. 

consecration to God, 17, 18. 

converted, 28. 

death of, 86. 

early training, 13. 

excluded from London churches, 

32. 

founds Methodism, 13, etc. 
in Georgia, 20. 
in Germany, 31. 
Life of, by Moore, 19. 
ordains a bishop for America, 349. 
350. 

act vindicated, 347-355. 
quoted, 10, 38, 73, 74, 88, 247, 257, 
262, 263, 311, 347, 351, 352, 449, 
460. 



524 



INDEX. 



Wesley, Rev. John, separates from 
the Moravians, 40-44. 

sighing for conversion, 23, etc. 

travels widely, 36-68. 

with Hervey and Whitefield, 18, 36. 
Wesley, Rev. Samuel, 13. 
Wesleyan funds, 110. 

missionary society founded, 96. 

schools, 100, etc. 
Wesleyan Methodist Association, 
118, 119. 

Wesleyan Protestant Methodists, 
117. 

Wesleyan Seminary, 165, etc. 
Wesleyan Theological Institution, 

101, etc. 
Wesleyan Times, 122. 
Wesleyan University, Conn., 182. 
Westminster Confession, 233. 
Whatcoat, Rev. Richard, 135, 348, 

352. 

Whi taker's London Almanac, 209. 
White, Judge, 132. 
White, Right Rev. Bishop, 353, 354. 
White Plains school. 182. 
Whitefield, Rev. George, 18, 33, 34, 
113, 114. 

a Calvinist, 37, 38. 

affection for Wesley, 39, 40. 

leaves a ring for Wesley, 40. 
Whitehead, Dr., 46, 79, 83. 



Whitworth, Rev. Abraham, 130. 

Wigan, Dr., 14. 

Wilberforce University, 188. 

Wilbraham Academy, 182. 

Williams, Rev. Robert, 129, 130. 

Williams, Roger, 354. 

Wilson, Rev. John, 165. 

Wise, Rev. Dr. Daniel, 177. 

Withdrawal from the church, ques- 
tions about, 440, etc. 

Witness of the Spirit, 270. 

Woman's Foreign Missionary So- 
ciety, 174. 

Woman's Home Missionary Society, 
174, 175. 

Women, eligibility of, 163. 
speaking, 502 506. 

Woodhouse Grove school, 102. 

World's end predicted, 75. 

Wright, Rev. Richard, 129, 130. 

Wyandotte Indians, 173. 



Year Book, quoted, 171. 
Yearbry, Rev. Joseph, 130. 
Yorkshire Methodism, 44. 

% 

Zion Union Apostolic Church, 195. 
Zion's Herald, quoted, 172, 182. 
Zinzendorf, Count, 25. 



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